Divine Characters in Two Parts, Part 1 · Chapter 21

Divine Characters in Two Parts · Part 1 · Chapter 21

p. 236CHAP. XXI. The Praying Hypocrite, Is he whoſe tongue prayeth,Defin. but not his heart.

HE draweth near unto God with his mouth, and with his lips pretendeth much honour to him, but he removeth his heart from him aaIſa. 29.30.Isa 29:30. He ſacrificeth the calves of his lips, but without an heart, which the very Heathens account ominous. If any beaſt ſacrificed by Heathens (who ever lookt narrowly into the intrals)bbEzek. 21.21.Ezek 21:21 was found without an heart, this was held ominous, and conſtrued as very prodigious to the perſon for whom it was offered, as it fell out in the caſe of Julian. This hypocrites ſacrifice of prayer is no better: He flattereth God with his mouth ccPſal. 78.36.Ps 78:36; but is, as Ephraim, a ſilly dove, without heart ddHoſ. 7.11.Hos 7:11. He cryeth not to God with his heart, even when he howleth upon his bed eever. 14.. Therefore his calves are as unacceptable to God, as Aarons calf, in the wilderneſſe; by which he made the people naked to their ſhame ffEx. 32.25.Exod 32:25, or, as Jeroboams calves in Dan and Bethel, after which the ten Tribes went a whoring to their ruine.

p. 237His prayers are Idol-calves, Moon-calves that cannot ſpeak: at beſt, they do but lough as beaſts, or babble as Heathens ggMat. 6.7.Matt 6:7; and ſuch praying would make God an Idol too, that cannot heare. For, albeit God accepteth the calves of the lips, when the heart indireth the petition, and the Spirit of God directeth it in ſo doing, (becauſe he that ſearcheth the heart, knoweth what the mind of the ſpirit ishhRom. 8.27.Rom 8:27), this man, mentem imprecatam gerit, carries about him an unhappy ſoul, that drawes down a curſe inſtead of bleſſing. He may cry Lord, Lord, praying again and again; but, all his importunity will not procure him entrance into the Kingdome of heaven iiMat. 7.21.Matt 7:21, becauſe he doth not the Will of the father which is in heaven, in praying with the heart, as well as in other things. There is a ſacrifice of fooles offered in praying, as well as in hearing. Such is every prayer of the hypocrite, who knoweth not what evil he doth kkEccleſ. 5.1Eccl 5:1. For, how can it but highly diſpleaſe and provoke the Lord, to find this hypocrite dayly telling lies, not only to the world, and the Church, by his profeſſion without anſwerable walking; but, even to God himſelf, by a prayer that proceedeth from fained lips; and, ſo groſſely to diſſemble, not only in ſpeaking of God, but in ſpeaking to him? He that undertakes to pray, dares to tell God to his face, that he loves him, feares him, and truſteth in him; in all which, this hypocrites heart doth, or can give his tongue the lie: There is no forgery to that of counterfeiting the voice of Gods own Spirit: no mockery, like the praying God to heare and conſider, what he that prayeth conſidereth not himſelf, nor ſcarcely heares what he raſhly uttereth with his mouth before God. No marvail then, if ſuch mock-prayers be not only returned into the boſome, empty; but, turned into ſin to him that prayeth, and into abomination to him to whom they are directed.

On the Contrary, the true Chriſtians heart is firſt in prayer.Differ.

He knoweth that prayer is the key to all the treaſures of grace, but the heart is the hand that muſt turn this key; as faith is the hand by which he receiveth whatever is given him of God upon his praying; Therefore he lookes very carefully to this key that it ruſt not for want of uſe, and manageth it dextrouſly in all addreſſes to the throne of grace.

He maketh uſe of the tongue in prayer, but is careful that his prayers go not out of fained lips llPſal 17.1.Ps 17:1. Therefore firſt, his heart inditeth a good matter: then, his tongue is the pen of a ready Writer mmPſal. 45.1.Ps 45:1. If he lift up a prayer nn2 King. …9.42 Kgs 9:4, it ſhall not be only with his tongue or hands: but, he will lift up his heart with his hands, unto God in the heavens ooLam. 3.41.Lam 3:41; If his eyes (as Jehoſhaphats pp2 Chr. 20.122 Chr 20:12) be towards God in prayer, he lifteth up his ſoul unto God alſoqqPſal. 25.1.Ps 25:1.

The Spirit is the chief Muſitian to which every ſong of prayer and praiſe is committed, to compoſe it to the mind of God. The heart is the chief ſtring in the ſoul, to which all the reſt, to wit, the tongue, eye, hand, underſtanding, muſt be tuned. The Spirit of prayer firſt, ſets up the heart to its due height, and then windes up the reſt accordingly to it, and ſo makes up a compleat Diapaſon, **Macrob. Comment. in Somn. Scipion.or harmony of the whole, to yield a grateful ſound in the eares of God, and to offer up a ſpiritual ſacrifice acceptable to God by Jeſus Chriſt rr1 Pet. 2.5.1 Pet 2:5.

Thus praying, he ſweetly communeth and converſeth with God, and God with him, by anſwering prayer, as he did with Abraham ssGen. 19.33.Gen 19:33, Moſes ttExod. 33.11.Exod 33:11, David, and all the faithful. And when he ſpeaketh, it is not ſo much the ſpeech of the tongue, as of the heart by the tongue, as the Bell being firſt moved, yieldeth a ſound by the clapper ſtriking upon it. The heart may ſpeak without the tongue, and be heard without the moving of the lips; but if the tongue ſpeak without the heart, the man goes away without anſwer. There is nothing uttered before God in prayer, that turnes to profit, either for matter, manner, meaſure, time, place, or end of prayer, but the heart muſt be, Rector Chori, the chief leader of the Quire, being it ſelf firſt prepared and guided by the Spirit of Prayer. When God calls him to this duty, and ſaith, ſeek my face, his heart ſaith unto God, thy face, Lord, will I ſeek uuPſal. 27.8.Ps 27:8. He knowes that he can never ſhoot one prayer ſteddily into the throne of grace, to hit the white, untill he be able to ſay, my heart is fixed, O God, my heart is fixed: I will ſing and give praiſe wwPſal. 57.7.Ps 57:7; that ſo; he may pray with the Spirit, and with the underſtanding alſo; and ſing with the Spirit, and with the underſtanding alſo. xx1 Cor. 14.151 Cor 14:15.

p. 238Thus, this hypocrite is no better than the Prophets of Baal who cried aloud to their Idol; but, without anſwer or regard yy1 Kin. 18.28, 2….1 Kgs 18:281 Kgs 18:2. The true Chriſtian prayeth as the Prophet of the Lord, being anſwered with fire from heaven that conſumed his ſacrifice zzver. 37 38.: the one is as the Nightingale, nothing but a voice; the other as David, whoſe prayer is ſet forth as incenſe, and the lifting up of his hands as the morning ſacrificeaaPſal. 141.2.Ps 141:2 which God accepteth: the one prayeth as Eſau, for the bleſſing, ſeeking it, perhaps with teares, but goeth without itbbHeb. 12.17.Heb 12:17; the other wrestleth, as Jacob ccGen. 32.24.Gen 32:24, whereby he had power with God, and prevailed, when he made ſupplication to him ddHoſ. 12.4.Hos 12:4.

Character 1 This hypocrite prayeth for what himſelf hath a mind to, without looking farther.

Whether the things he hath a mind unto, be according to the Will of God (which ought to be the rule of prayer eeRom. 8.27.Rom 8:27, as well as of righteouſneſſe) with him it matters not. His heart is ſet upon them, and he muſt have them, whether Gods will be ſo, or not. Gods will and his ſubmiſſion to it, is a thing he eyeth not in prayer. If he conceit that what he deſireth is good for him, he admits of no other judge in the caſe, nor ſits down by any anſwer, but a grant. Not Gods will, but his own muſt be done. Yea, ſometimes he prayeth, and is importunate for things diſagreeing with the will of God, as the Iſraelites for a Kingff1 Sam 8.5.1 Sam 8:5, after God had declared his diſlike of that requeſtggver. 7.8, &c., becauſe himſelf was their King hh1 Sam 12.121 Sam 12:12.

This is a ſin too common in the praying Hypocrite, ſeldome doth he preſent himſelf before God in prayer, but he makes bold with him in this kind, ſinning in the very matter prayed for. He muſt be his own carver, or like the child (as ſilly, as ſullen) that will not eat his meat, if himſelf may not cut it, he flings away from God, as Naaman from Eliſha ii2 King. 5.12.2 Kgs 5:12, in a rage. This, if done with knowledge and deliberation, is groſſe impiety, little ſhort of Atheiſme; if of ignorance, it is a fearful degree of ſupine negligence not to informe himſelf before hand what the will of the Lord is kkEpheſ. 5.17.Eph 5:17. No wiſe man dares put up a ſuit to his Prince, but that which he thinks will be acceptable and feaſable.

And yet in ſuch ſuits he is commonly moſt importunate, even unto wilfulneſſe, (as men are naturally more violent and furious in a wrong way, than willing to make ſpeed in the right.) as Balaam, for leave to go with the Princes of Balack; the Iſraelites for Quailes; and after, for a King. And ſometimes God yields to ſuch prayers, not in mercy, but to their greater puniſhment, who would take no nay. For men never fare worſe, then when God lets them be their own carvers without ſubmiſſion to his will. So God gave the Iſraelites Quailes llExod. 16.12.Exod 16:12, which they asked for their luſts: but, while the fleſh was yet between their teeth, yet it was chewed, the wrath of the Lord was kindled againſt the people, and the Lord ſmote them with a very great plague mmNum. 11.33Num 11:33. So, he afterwards gave them a King in his anger [to their vexation] and rock him away in his wrath nnHoſ. 13.11.Hos 13:11, to their greater miſery. Thus, many in their imprecations and curſes upon themſelves, or others, are heard, ere they be aware: but, in vengeance, ſo that they have no cauſe to boaſt of their audience. Thus God heard the imprecations of thoſe murmurers, who wiſhed that they had died in the wilderneſſe ooNum. 14.2.Num 14:2. And ſends them word by Moſes, as ye have ſpoken in mine cares, ſo will I do unto you, your carcaſſes ſhall fall in this wilderneſſe ppver. 28.29..

Contrarily, the true Chriſtian makes ſure his warrant from God, before he preferre his ſuit.

He dares not open his lips, or give way to his heart, to ask any particular, before he be aſſured that his ſuit be according to the will of God. If God make a promiſe, he pleads it. Remember thy promiſe unto thy ſervant wherein thou haſt commanded me to put my truſt qqPſ 118 49.Ps 118:49; thou haſt revealed this unto thy ſervant, ſaying, I will build thee an houſe, therefore hath thy ſervant found in his heart to pray this prayer unto thee rr2 Sam. 7.27.2 Sam 7:27. If Gods honour be engaged, that is ground ſufficient to preſſe God for mercies to our ſelves or others. What wilt thou do to thy great Name ssJoh. 7.9.John 7:9? If his power and mercy be intereſſed, he prayes, let the power of my Lord be great according as thou haſt ſpeken ttNum. 14.17.Num 14:17, and pardon the iniquity of this people according to the greatneſſe of thy mercy uuver. 19. If any p. 239diſhonour ſhould happen to God by not helping, he flyes to God upon that account, that the Lord would aſſiſt him without going to others for aid, as Ezra, who was aſhamed to ask a band of ſouldiers of the King, for a convoy, having given it out, that the hand of his God is upon all them for good that ſeek him, and his power and his wrath is againſt all them that forſake him wwEzra. 8.22.Ezra 8:22. If God give him a rule what to pray for, and in what order, he keeps cloſe unto it, as taking that to be warrant ſufficient to pray for any thing, God allowes and teacheth him to ask Firſt, therefore he prayeth that the will of God may be done; and then, ſo farre forth as may ſtand with that will, he asketh daily bread, that is, food, and all things convenient and ſeaſonable for him xxProv. 30.8.Prov 30:8.

When he hath his warrant, he is bold, and cannot be too importunate, becauſe his prayer is grounded upon Gods will, ſteeled by faith, ſeconded by the Spirit, and handed unto God by his own Son, who alſo perfumeth it to make it more acceptable. Here, if God will wreſtle with Jacob, and for a long time tooyyGen: 32 24.: while Jacob is weeping and making his ſupplication to him, Jacob will not be put off ſo; no,zzHoſ. 12.4.Hos 12:4 not when God himſelf ſaith to him, let me go; but tells him plainly, I will not let thee go except thou bleſſe me aaGen 32.16.Gen 32:16. No more would the Canaanitiſh woman give over her conteſt with Chriſt, untill ſhe got what ſhe came forbbMat. 15.27, 28.Matt 15:27Matt 15:28, not that by his own ſtrength can any man prevaile cc1 Sam. 2 9.1 Sam 2:9; but he wreſtleth with God, with Gods own ſtrength, where God himſelf makes way. For the ſuit, and the Spirit of God frames it, and encourageth the heart to preſſe it home with warranty of ſucceſſe, as knowing the mind of God who alſo knoweth the mind of his own ſpirit, that is more deeply engaged in the ſuit than the ſuitor himſelf. Therefore he ſues boldly and will take no nayddProv. 30.7.Prov 30:7; no, not when providence ſeemes to croſſe the promiſe eeDeut. 9.14. & ver. 18.Deut 9:14.

Notwithſtanding all which, he is not peremptory in things doubtful, becauſe not clearely revealed. Herein he prayeth with ſubmiſſion: ſo alſo when nature, ſeeking her own preſervation, puts him to pray againſt that which nature abhorreth. Herein he will be a follower of Chriſt, and when he hath prayed again and again, Father if it be poſſible, let this cup paſſe from me: nevertheleſſe, not as I will, but as thou wilt ffMat. 26.39.Matt 26:39: and again, O my Father, if this cup may not paſſe away from me, except I drink it, thy will be done ggver. 42.. He can tell what himſelf would have, but he chooſeth rather to take, and reſt contented with what God would have, as well underſtanding that a friendly denial is better than an angry grant.

Thus, this hypocrite is as Rachel, that muſt have children, or die hhGen 30.1.Gen 30:1; the true Chriſtian, is as Hannah who after ſhe had prayed ſubmitted all unto God, and therefore went away, and did eat, and her countenance was no more ſad ii1 Sam. 1.18.1 Sam 1:18: the one looks only at the pleaſing of himſelf, and therefore thinkes he muſt needes have whatever he asketh for; the other lookes firſt and chiefly to the will of God, and therefore is beſt pleaſed when Gods will is done, although with croſſing of his own.

Thus this hypocrites heart and prayer runs more naturally after earthly things, than Character 2 heavenly.

Here, he is moſt frequent, moſt fervent, in his element Every hypocrite is a worldling whatever pretence he make to heaven: and the worldly mans Pater noſter begins and ends with, give us daily bread; all the other petitions do but beare this company, as the reſt of the Virgins that follow the Bride: for that alone is married to his heart. David hath taken his prayer at large, but he hath enough of him, and his prayer too, and deſires to be rid of both. Rid me, ſaith hekkPſ. 144.11. &cPs 144:11, from the hand of strange children, whoſe mouth ſpeaketh vanity: and, what vanity was that? this: That our ſons may be as plants grown up in their youth, that our daughters may be as corner ſtones poliſhed after the ſimilitude of a Palace; that our Garners may be full, affording all manner of ſtore; that our ſheep may bring forth thouſands, and ten thouſands in our ſtreetes, that our oxen may be ſtrong to labour, that there be no breaking in, nor going out, that there be no complaining in our ſtreetes. Thus, there be many that ſay, who will ſhew us any good? but very few, who pray with David, Lord lift thou up the light of thy countenance upon us llPſ. 4.6.Ps 4:6. Let him have earth, take heaven who will: For p. 240thus his heart ſpeaketh, whatever his tongue talketh to the contrary.

Not that it is unlawful to ask bread, or earthly neceſſaties; we have as good warrant to pray for them, in their order and rank with ſubmiſſion, as for heaven it ſelf; Godlineſſe having promiſe of the life that now is, as well as of that to come mm1 Tim. 4.8.1 Tim 4:8. But this hypocrite prayeth for lawful things unlawfully; either neglecting the better part of the promiſe for the things of the life to come: he deſires God to be a Sun and ſhield unto him, without care whether he beſtow grace and glory nnPſal. 84.11.Ps 84:11: thoſe whom God hath joyned he ſeparateth; or, at leaſt, minds moſt the leſſer and the worſer part, without chooſing the better. Or, if he look after ſpirituals, it is not in the firſt place: he ſeekes not firſt the Kingdome of God, the ſubſtance; and the righteouſneſs thereof ooMat. 6.33.Matt 6:33, the chief commodity; but, he makes the things of this life the main thing which he firſt ſeeketh after; and, ſpiritual things the ſurpluſſage, and but as packthread and paper to wrap the other in. And therefore in praying for theſe things which concern this life, he doth not exerciſe faith, but nature. Pro ſe orat neceſſitas, neceſſity becomes her own advocate. All his prayers are but vox naturae, natures voice, not the prayers of faith; they only call out providence, not the promiſe.

Differ.On the Contrary, the true Chriſtian puts up moſt petitions for heavenly things.

Theſe he hath moſt in his eye, in his heart, and therefore in his tongue. His heart is, through grace, moſt naturally carried after theſe things, as the heart of the worldling, after things of the world. When others are for any good, he is for the light of Gods countenance. He ſeeketh firſt the Kingdome of God and the righteouſneſs thereof; leaving the reſt to God. And while the man of this world ſeekes to have his portion in this life, and his belly filled with Gods hidden treaſures of the world, and to have enough not only for himſelf, but his children ppPſal. 17.4.Ps 17:4; this man of God the Chriſtian, prayes to be delivered from ſuch an earth-worme, as from a Sword qqver. 13.: and, for himſelf, he reſolveth on the contrary, as for me, I will behold thy face in righteouſneſſe, I ſhall be ſatisfied, when I awake with thy likeneſſe rrver. 15..

Not that he neglecteth prayer for daily bread, becauſe he needs it, and God hath promiſed it. But that he doth è peſt liminio, as having recovered his former right and title before forfeited; not as taking them from the hand of common providence, when caſt before him, as food to beaſts: not as the main promiſe, but as neceſſaries for his ſupport and comfort in his pilgrimage. He prayeth for them not as his inheritance, but as ſprings of water neceſſary for preſent uſe, as Achſah the wife of Othniel prayed to her father for that bleſſing, after he had given a field, to her husbandssJudg. 1.15.Judg 1:15. And when he prayeth for theſe things, it is not the voice of nature but the wreſtling of faith, becauſe he craves them by vertue of the promiſe; nor is it the language of his luſts, but the ejaculations of the Spirit; not to conſume them upon his luſts ttJam. 4.3.Jas 4:3, but to improve them to ſpiritual ends, that they may further his account in the day of Chriſt uuPhil. 4.17.Phil 4:17.

Thus, this hypocrite prayeth with the voice of Iſhmael, crying for water to quench his thirſtwwGen. 21.17.Gen 21:17: the true Chriſtian prayeth with the heart of Iſaack, meditating in the field xxGen. 24.63.Gen 24:63. the one is as Martha, troubled about many things whereas one thing is neceſſary yyLuk. 10.41.Luke 10:41: the other, as Mary prayeth for the good part which ſhall not be taken from him, the one prayeth with the voice of ravens, and lions that ſeek their meat from God (z); the other prayeth with the Spirit of Gods children, that draw neere in full aſſurance of faith to the throne of grace, for the pretious things of the earth.

Character 3 This hypocrite prayeth carnally for ſpirituals.

He is a pretender to heavenly things, how elſe ſhould he maintaine his correſpondence and eſteeme with ſuch as are heavenly? But he is carnal and earthly in all his thoughts and endeavours for the compaſſing of ſpiritual things. For, either his prayers are but carnal wiſhes, ſudden flaſhes, as ſoon gone as come, as that of Balaam, p. 241let me die the death of the righteous aaNum. 23.10.Num 23:10; but never preparing for death, nor perhaps thinking more of it ſeriouſly, till he comes to die. Thus the people that took ſhip to follow Chriſt to Capernaum bbJoh 6.24.John 6:24, hearing his diſcourſe of the bread of God, that giveth life unto the World, they ſay unto him, Lord evermore give us this bread ccver. 34.. but it was but a cold-faint prayer, without labouring for it as he had exhortedddver. 27.: If heaven will fill his belly and drop into his mouth, it may be welcome: but otherwiſe, he will adventure to be without it. He hath not an heart to work for it; and ſo this is no other than the deſire of the ſlothful that killeth him, becauſe his hands refuſe to labour eeProv. 21.25.Prov 21:25.

If he be more earneſt in prayer for ſpiritual things, it is rather for ſuch as may keep him out of hell, than for ſuch as fit him for heaven; for pardon of ſinne, rather then for power againſt it; for happineſſe, rather than holineſſe; for quieting a ſcolding conſcience, rather than for grace to walk in the wayes of peace with God; for faith, rather than for repentance; for faith to remove mountaines, rather than to mount him above the world; for heaven in hope of a Turkes Paradiſe, rather than for purity of heart to make him partaker of the Paradiſe of God with ChriſtffRev. 2.7.Rev 2:7: ſo that in all that he asketh of God he ſo carries the matter, that God may rather ſerve his turne, than that he may be ſerviceable to God.

Or, if he pray for grace, he is loath to be too earneſt, leſt he ſhould have too much of it, as Auguſtine before converſion was afraid to be heard too ſoon againſt his beloved luſt. He prayes for ſo much as may ſerve his turne at Church, and in company, but not for communion with God in ſecret; for ſo much as may deal gently with his luſts, but not for ſo much as may turne them out of doores: for ſo much as may cauſe him in ſome ſort to out-ſtrip others in outward ſhew; but not for ſo much as may equal them in ſincerity and truth in the inner parts, which God loveth ſo muchggPſal. 51.6.Ps 51:6.

Or, if he pray for grace, yet it is not with keeping off from the courſe of ſin. When he cryeth unto God, my Father thou art the guide of my youth, he will not let him be the guide of his wayes, but for all this glavering and courting, he ſpeaketh and doeth as evil things as he can hhJer. 4, 5.Jer 4:5. This is the voice of Jacob, but the hands of Eſau. He may perhaps pray againſt idleneſſe, drunkenneſſe, uncleanneſſe, riot, gameing, lying, &c. but ſtraightway he putteth himſelf into evil company, and hunts after occaſions, temptations and opportunities of renewing thoſe very ſins he hath prayed againſt; as too many do, who would have God to cure them, but throw up, or away the potion, and pull off the plaiſter that ſhould do the deed.

Contrarily, the true Chriſtians prayer for every thing, Differ.is every way ſpiritual.

As in ſpeaking of the things of God, he compareth ſpiritual things with ſpiritual ii1 Cor 2.13.1 Cor 2:13, he goes about them in a ſpiritual manner; ſo in ſpeaking unto God who is a Spirit; he is carefull to do it ſpiritually: he is aſſiſted in it by the Spirit who helpeth his infirmities, when himſelf knowes not what to pray for as he ought kkRom. 8.27.Rom 8:27. He ſpeakes the language of the Spirit, not of the fleſh; he doth not court God with humane rhetorique, but wreſtles with God with divine ſtrength, and overcomes God with his own weapons, praying in the holy Ghoſt llJude 20.Jude 1:20; and ſo is ſtrong in the Lord, and in the power of his might mmEpheſ. 6.10.Eph 6:10, not only to encounter Devils, but to prevaile with GodnnHoſea 12.4.Hos 12:4.

His prayers are not only ſudden ejaculations, or cold wiſhes, but premeditated, prepared petitions at leaſt for the matter of them, preſſed home, and ingeminated as minding his ſuit, and following on to ſollicite it, untill it be granted; as being in earneſt with God, and reſolving to take no denial; Blot out my tranſgreſſions ooPſal. 51.1.Ps 51:1; waſh me throughly, (again, and again,) from mine iniquity, and clenſe me from my ſin ppver. 2.; and yet againe, purge me with Hyſop, and waſh me qqver. 7.: nor ſtayes he here, but he prayes further, hide thy face from my ſins, and blot out all mine iniquities rrver. 9., nor doth he give over ſo, but addeth a more ſpecial requeſt, Deliver me from blood-guiltineſſe, O God ssver 14.. This he chiefly aymed at before; but by all theſe iterations of the ſame thing, he is farre from vain repetitions, but ſhewes the earneſtneſſe and fervency p. 242of his ſoul as if all the words he could uſe, were too few to expreſſe the ſtrength of his deſire, and the vehemency of his heart to get this petition granted.

Nor doth he pray only for pardon of ſin, but for clenſing of his ſoule; create in me a clean heart, O God! and renew a right Spirit within me ttver 10., in order to the hearing of joy and gladneſſe. It contents not him to be freed from the guilt, unleſſe he may be delivered from the power of ſin; not that ſin be ſuppreſſed, but that the body of ſin be deſtroyed uuRom. 6.6.Rom 6:6. Nor is it enough for him to ſee Chriſt upon the croſſe to bear his ſins, unleſſe his old man be crucified with him; never giving over that lamentable out cry, O wretched man that I am who ſhall deliver me from the body of this death? untill he finde himſelf ſo eaſed of it that he may be able to change his note, upon his deliverance from it, into that voice of joy, I thanke God through Jeſus Chriſt our Lord wwRom: 7.25.. He deſires not only a worſting of Satan, but an utter overthrow of Satans Kingdome in his heart. He prayeth not for a taſt, but a full draught of grace, yea, to be filled with all the fulneſſe of God xxEpheſ. 3.19.Eph 3:19.

He doth not only pray for grace, and open his mouth wide for God to fill it yyPſal. 81.10.Ps 81:10, but by the ſtrength of God, he puts his own hand to the work alſo; not lying ſtill in the ditch, and crying God help me; but ſtriving, by and with Gods help, to get out. Therefore he not only prayeth God to turne away his eyes from beholding vanity zzPſal. 119.37.Ps 119:37, but himſelf alſo maketh a covenant with his eyes not to look upon a luſtful objectaaJob. 31.1.Job 31:1. He not only prayeth God, to ſet a watch before his mouth bbPſal. 141.3.Ps 141:3; but he will alſo ſet one himſelf, and keep his tongue as with a bridle ccPſal. 39.1.Ps 39:1. Thus he ſeeketh in his carriage to ſecond his petitions, and not to way-lay his own prayers by his practiſe; that he may with more confidence and experience expect from God the grace which he begged. And as Eliſha, being to paſſe over Jordan, after Elijah was taken from him, took his mantle, and ſmote the waters, and ſaid, where is the God of Elijah, whereupon the waters, inſtantly parted hither, and thither, and Eliſha went over dd2 King. 2.14.2 Kgs 2:14. So the Chriſtian going from prayer unto practiſe, ſmiteth the waters of ſin, with the mantle of grace, falling from the God of Elijah into his lap, and ſaith where is the power and ſpirit of prayer? where is the ſtrength I prayed for? and thereby gets over the deepeſt rivers and the ſtrongeſt torrents of his fleſhly luſts that would hinder his paſſage. And thus when he calls upon the name of the Lord, he departeth from iniquity ee2 Tim. 2.19.2 Tim 2:19, which is a ſure evidence that he belongs unto God, under ſeale.

Yea, even in praying for carnal (to wit, earthly) things, he is in a ſpiritual frame of heart and therefore prayeth ſpiritually even for them: for as the hypocrite is carnal in ſpirituals, ſo, the true Chriſtian is ſpiritual in carnals: and deſires them only in ordine ad ſpiritualia, that he may by them be better enabled to honour God with his ſubſtance ffProv. 3.9.Prov 3:9, and to make a ſpiritual uſe thereof, uſing faith to ſpiritual, not fleſhly ends: not as the rich worldling, ſaying to his ſoule, take thine eaſe, &c. but as Davids ſoule to God, my goodneſſe, or benificence, extendeth not unto thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight ggPſal. 16.12.Ps 16:12. He lookes upon them as ſurrogated by God, in his room to receive his bounty; firſt giving his own ſelf to the Lord, and then unto his ſervants by the will of God hh2 Cor. 8.5.2 Cor 8:5: and ſo he makes a heavenly uſe and improvement of the good things of the world.

Thus, this hypocrite when he prayes to God for ſpirituals, is like thoſe Ephraimites that pronounced Sibboleth inſtead of Sſhibboleth, and were cut off by the Gileadites iiJudg. 12.6.Judg 12:6. The true Chriſtian is as thoſe Cities of Egypt that ſpake the language of Canaan kkIſa. 19.18,Isa 19:18, which God well underſtandeth, and accepteth: the one by his counterfeiting a prayer for ſpiritual things, diſcovers himſelf to be carnal; the other even in praying for earthly bleſſings, declares himſelf ſpiritual, to whom is given a pure lip to call upon the Name of the Lord llZeph. 9.3..

Character 4 This hypocrite wavereth in prayer.

How he behaveth himſelf in the matter of his prayer we have ſeen. Here and in the foure next Characters, we ſhall further trace and diſcover him by the manner of his praying. He prayeth, but either he knowes not his own mind, he is foreign mmJam. 1.6.Jas 1:6a wavering man divided in his thoughts whether he ſhould pray or not, for that which p. 243he hath now in his thoughts. He askes, ſhall I? ſhall I? Till the fit be over, and the opportunity paſt. He is like a wave of the Sea, driven with the wind and toſſed: he goes any way, not which a right ſpirit leades him, but which the wind of company, or the time drives him: and ſo, he flotes up, and down, like froth upon the water, till it conſume into vapour; or like the wave that breaks upon the rock, without benefit to it ſelf. It is in vain therefore for him to think that he ſhall receive any thing from the Lord nnver. 7..

Beſides, he is foreign a man of a double-heart, ſometimes he lookes one way, and faine would go that; ſometimes another, and then he is as hot upon that: he is fickle, and giddy-headed what way to take to attain his deſires, he knoweth not: Sometimes he thinkes prayer will do it, by and by he deſpondeth, and dares not truſt God, upon his prayers. Sometimes he queſtions the power of God; can God furniſh a Table in the Wilderneſſe, where no proviſion appearesooPſal. 78.19.Ps 78:19; Sometimes, his truth, what profit ſhould I have, If I pray unto him ppJob. 21.15.Job 21:15? and moſt of all his love. He ſees no fruit of his prayers, but findes that God loves the proud, the wicked, and they that tempt him, better, then he loves him. Therefore he calls the proud, happy; becauſe he findes that they that work wickedneſſe are ſet up, and advanced, while he is kept low; yea, they that tempt God are even delivered qqMal. 3.15.Mal 3:15, while he, notwithſtanding all his prayers, ſticks faſt in the mire. This makes him to be foreign unſtable, (and dancing, as over a quagmire where he dares not ſtand ſtill for feare of ſinking) in all his wayes rrJam. 1.8.Jas 1:8. When he prayes, he is unreſolved whether that be beſt. Therefore, when he hath begun, he gives over, then, goes to it again, and by and by deſiſteth: he cannot tell what he would be at, nor what courſe to drive to accompliſh his ends. He lookes upon prayer as a thing highly commended by others; therefore he thinks to try it: but, for his own part, he never found good of it anſwerable to the high commendations that others give of it; therefore, he cannot tell how to truſt God with his prayers, or his prayers with God: and ſo, he prayeth, and doubteth; he doubteth, and fainteth, and thereby loſeth all his labour.

On the Contrary, the true Chriſtian asketh in faith, nothing wavering.Differ.

His heart is fixed, truſting in the LordssPſal. 112.7.Ps 112:7, he flotes not up and down like a wiſp of ſtraw upon the top of a wave; but anchors by faith and hope upon a ſure ground. He knoweth whom he hath believed and truſted tt2 Tim, 1.12.; and, to whom he hath prayed; and that he is both able, and faithful, and unchangable in his love. As he calls upon him, ſo he lookes upon his warrant, call upon me in the day of trouble, I will deliver thee uuPſal. 50.15.Ps 50:15: and thence confidently concludeth, the Lord ſhall deliver me, &c. ww2 Tim. 4.182 Tim 4:18When he prayeth, he lookes upon God, and beſpeakes him as a Father, a name of no leſſe pity than of power, and a relation that cannot deny what he goes unto him for. He troubles not himſelf with the iſſue, when he hath done his duty: therefore having prayed, he is confident, not deſpondent, cheereful, not ſad. His prayer of faith is the cure of ſadneſſe, and caſteth all his burden upon God, reſerving nothing for himſelf to do, ſave only to walk and wait in the meanes and way of Gods appoinment and providence, and thus is he kept by the power of God through faith unto ſalvation xx1 Pet. 1.5.1 Pet 1:5.

He hath not his election to make, when he goes unto God in prayer; nor is he unreſolved, when he hath prayed: but, peremptorily concludeth, I am perſwaded that he is able to keep that which I have committed to him againſt that day yy2 Tim. 1.12.2 Tim 1:12: and that all things whatſoever he ſhall ask in prayer, believing, he ſhall receive itzzMat. 21.22.Matt 21:22. His heart is eſtabliſhed with grace, and his prayers are ſteeled by faith to penetrate, not only the heavens, but the very heart of his father, that he can no more refuſe his requeſt than deny himſelf aa2 Tim. 2.13.2 Tim 2:13.

Thus, this hypocrite is as the Iſraelites purſued by Pharaoh, when they cryed to the Lord, but expected nothing but deathbbExod. 14.10, 11.Exod 14:10Exod 14:11; the Chriſtian is as Moſes, who alſo cryed unto the Lord, as they did; but, as believing the Lord would fight for Iſrael ccver. 14.15., although when he ſaid ſo, he knew not which way the Lord would take for them: the one prayeth as a Coward fighteth, winking, and doubting the iſſue; the other ſeeketh God as David, in full aſſurance of faith that the Lord hath heard his ſupplication, even p. 244before his prayer comes at himddPſal. 6.9.Ps 6:9; remembring who hath ſaid, before they call I will anſwer, and while they are yet ſpeaking I will heare. eeIſa. 65.24.Isa 65:24.

Character 5 This hypocrite in praying, is preſumptuous.

He is in extreames: ſometimes wavering, ſometimes over-confident and bold. In extremities, he prayes with much doubting, for want of faith to believe and of hope to wait upon God: When he takes himſelf to have the oddes of the evil that accoſteth him, then he is arrogant and ſaucie with God, as if he had God at command to grant any thing that he asketh for his luſt, and quarrelleth if he refuſe him. Wherefore have I fasted, ſaith he, and thou ſeeſt not ffIſa. 58.3Isa 58:3? even when he faſted for ſucceſſe in strife and debate, and to ſmite with the fiſt of wickedneſſe ggver. 4. He is bold even unto impudence, and comes before God crying unto him, my Father, thou art the guide of my youth even when he walkes not one ſtep in Gods way. When he hath gotten wealth by unjuſt gain, or enriched himſelf by rapine and ſpoile, he will entitle God to be Author of his riches, bleſſed be the Lord for I am rich hhZech. 11 5.Zech 11:5. He immediately fathers his wickedneſſe upon God, under a colour of giving him thankes for what he never beſtowed, in hope that this complement will ſtop Gods mouth going about to reprove and condemne him, and procure him ſome countenance from heaven, even in his fraud and oppreſſion.

And when he makes his addreſſes, he is more ready to ſay, God I thank thee iiLuk. 18 11Luke 18:11: (yet, it is far from true thankfulneſſe) than to cry, God I pray thee, as ſenſible of his wants. He thinkes it more reaſon for him to pray, God, reward me, than to ſay, God be merciful to me a ſinner kkver 13.. He glorieth more in himſelf for what (in his own imagination) he is, than rejoyceth in God for what he hath wrought in him, for him, or by him. He is highly conceited in his own deſerts, therefore no mean boon will ſerve his turne, he will worſhip Christ, and ſeeme very humble in his geſtures, when he comes with a prayer; but, it ſufficeth not him to get into heaven, unleſſe he be one of the uppermoſt there; he muſt ſit next to Chriſt (on the one hand, or other) in his Kingdome llMat. 20.20, 21Matt 20:20Matt 20:21.

Differ.Contrarily, the true Chriſtian ſueth in forma pauperis.

He lookes not what he hath, but what he wanteth; he conſiders not what he is in the world, as if he were to purchaſe of man; but what his riches are towards God, when he is going to the throne of grace. Here he knowes his wants are more then his ſtore his neceſſities beyond his bags. He lacks ſpiritual wine, milk, and bread, and every, thing, but he hath no money to buy. Therefore he muſt either come to Gods ſtorehouſe, without money and without price mmIſa. 55.1Isa 55:1, or go without ſupply. He muſt beg, or ſtarve, how great ſoever he be in the things of the world, he knowes he muſt be one of Gods Paupers, or prove a begger indeed. Hence, he rather begs, than boaſteth. He comes not to Gods door as to a Market, but as to a rich mans dole, where Dives muſt put in for a ſhare as well as Lazarus; or elſe Dives ſhall one day inſtead of begging of God, beg a boon of Lazarus, and go withoutnnLuk. 16.24 25.Luke 16:24. He prayeth God be merciful to me a ſinner, and ſtands at a diſtance too, as not worthy to come neererooLuk. 18.13.Luke 18:13; and not, God reward me for my righteouſneſſe for my merits, for my works of ſupererrogation? He hath (to his own apprehenſion) a ſad, ſorrowful, dejected heart when he comes before the Lord: he is more in longing then in ſpeaking, more in ſighings then in utterance; yea, the more holy, the more low, mean and poor in his own eyes, as Abraham ppGen. 18.27Gen 18:27, Jacob qqGen. 22.10.Gen 22:10, David, whoſe language, not in a complement, but in a due ſenſe of his own emptineſſe, was, I am poor and needy rrP…al. 40.17.

And when he doth call to mind graces received, this alters not the caſe, to make him change his opinion, touching his own riches: even when he is fulleſt, he denies himſelf moſt, not as undervaluing the graces of God in him, but himſelf that enjoyes them. Here he emptieth himſelf of the glory of them, and gives him the honour that is the Authour of them. If he labour in the Goſpel more than ſome others, and be compelled for the neceſſary vindication of himſelf and his Miniſtry, to ſay that he laboured more abundantly than they all tt1 Cor. 15.101 Cor 15:10; he hath his foreign. his emendation of p. 245his ſpeech at hand, whereby he reſtores the honour to him to whom it was more due; yet not I, but the grace of God which was with me. Not I, but Chriſt that liveth in me. Not I but Chriſt that ſtrengtheneth me uuGal. 2.20.Gal 2:20. He is afraid of any word that drops from him, which may in the leaſt derogate from God or Chriſt. If he do any thing, give any thing, he freely acknowledgeth, de te Domine ſuppleo, quod non habeo in me: all things come of thee, and of thine own have I given theeww1 Chr. 29.24.1 Chr 29:24.

Thus, this hypocrite comes unto God as the Elders of the Jewes unto Chriſt in behalf of the Centurion, for the cure of his ſervant, ſaying, he is worthy for whom thou ſhouldſt do this xxLuk. 7.4.Luke 7:4; but the true Chriſtian addreſſeth himſelf to God, as the Centurion himſelf, I am not worthy that thou ſhouldſt enter under my roof, neither thought I my ſelf worthy to come unto theeyyver. 6.7.: the one is as bold with God, as Simon Magus, with Peter, thinking to buy the Holy Ghoſt with mony zzAct. 8.18, 19Acts 8:18Acts 8:19. the other is humble, as Peter, falling down at Jeſus knees, and ſaying, depart from me for I am a ſinful man aaLuk. 5.8.Luke 5:8. The one by his ignorant preſumption gets no better anſwer from God, then the Sorcerer from Peter, thy many periſh with thee, becauſe thou haſt thought that the gift of God may be purchaſed with mony bbAct. 8.20.Acts 8:20; the other by his humility hath boldneſſe and acceſſe with confidence through ſaith ccEpheſ. 3.12.Eph 3:12, whereby he comes boldly (through his High-Prieſt) unto the throne of grace, and ſo obtaineth mercy, and findeth grace to help in time of need ddHeb 4.16.Heb 4:16.

This hypocrite in prayer is rather quarrelſome, than ſubmiſſive. Character 6

He is proud, and therefore a ſmall matter makes him quarrel. By pride cometh contention eeProv. 13.10.Prov 13:10. He rather complaineth of God, if God be not at his beck, or come not at a whiſtle, to gratifie his luſts, and even to help him to ſmite others with the fist of wickedneſſe: rather than confeſſe his own wickedneſſe in putting up ſuch a prayer, or holding ſuch a faſt. Wherefore have we afflicted our ſoules and thou takeſt no knowledg ffIſa. 58.3.Isa 58:3? He is not (by his own account) behind with God, but God with him. He hath done a world of ſervice, but is ill requited of God for his paines. His wages come ſhort of what he might expect. He is farre from that ſubmiſſion, not my will, but thy will be done. If he be croſſed in his expectation, he thinks God doth him wrong: If God delay him,**1 Sam. 13.8.1 Sam 13:8 he fainteth as Saul when Samuel ſtayed longer then Saul would have had him. If he deny him, his heart (as Nabals gg1 Sam. 25.371 Sam 25:37) dyeth within him and becomes as a ſtone, He hath as baſe an eſteem of God, when he findes he will not heare him in his unreaſonable or unſeaſonable petitions, as Baals Prophets had of him when he refuſed to anſwer or regard them: for thus he ſaith in his heart, the Lord will neither do good, neither will he do evil hhZeph, 1.…2.; and, that it is in vain to ſerve God iiMal. 3.14.Mal 3:14.

On the Contrary,Differ. the true Chriſtian imputeth to himſelf the want of anſwer to his prayers.

He will not charge God fooliſhly **Job. 1.22.Job 1:22, when he deales moſt ſharply; much leſſe will impute to God what is the fruit of his own folly. If David be not healed ſo ſoon as he deſires, and that for want of cure his wounds be ready to putrifie, yet he doth not lay the fault upon God as if he wanted either skil or care, power or love; but he layes all at his own door; my wounds ſtink and are corrupt; why? becauſe of my own fooliſhneſs kkPſal. 38.5.Ps 38:5; either he was loth to be known of them; he concealed them till Nathan came and opened themll2 Sam. 12.72 Sam 12:7: or he was loth to have them ſearched to the bottome, till God was faint to break his bones mmPſal. 51.8Ps 51:8, to bring him to it; or the plaiſter ſmarted too much and pul'd it off too ſoon, and ſo the ſore putrified. Whatever was the reaſon of his mourning, and waring, he would acquit God, that he might be juſtified when he ſpeaketh, and cleared when he judgeth nnPſal. 51.4.Ps 51:4.

He examineth what ſin it is that ſtoppeth the paſſage of his prayers unto God, or obſtructeth the bleſſing deſired. He checketh himſelf complaining for his miſery, without ſearching his malady; and calls himſelf to the barre for Gods ſilence. Wherefore doth living man complain? whats a man for the puniſhment of his ſin? Nay, give over this for ſhame till one thing be done; let us ſearch and try our wayes, and turn again to the Lord ppLam. 3.39, 40.Lam 3:39Lam 3:40. He therefore diligently enquireth, when God anſwereth not, what want of repentance, faith, zeal, humility hath ſhut up the doores of Gods treaſure, and reſtrained the ſweet influence of his mercies, who in p. 246himſelf is willing not only to heare prayer qqPſal. 65.2.Ps 65:2, but to prevent him with the bleſſings of goodneſſe rrPſal. 31 3.Ps 31:3.

Not, but that the righteous do ſometimes expoſtulate with the Lord, as the Church under a great cloud of ſpiritual deſertion, as well as of outward affliction; Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy fear ttIſa 63.17.Isa 63:17? But this they do, not as quarrelling, but as wreſtling by further prayer, Return for thy ſervants ſake the Tribes of thine inheritance uuIbid.. Not as accuſing God, but as bemoaning the hardneſſe of their own hearts: not that God had done leſſe then he owed them, but that they had leſſe grace than they ſhould, and might have had: not charging him as the Authour of their diſeaſe, but lamenting that the Phyſitian had left them: they confeſſe the ſickneſſe to be of their own preparing; but the remedy whether granted, or delayed, to be only of God, It is an expoſtulation putting God in mind of his promiſe to cure them of the ſtone of the heart wwEzek 36.26.Ezek 36:26; to put his feare into their hearts that they never more depart from him xxJer. 32.40.Jer 32:40; that he may be pleaſed to make good his word, and to keep thoſe weak beginnings of goodneſſe ſowed in them by his Spirit, in the purpoſe and thoughts of their hearts for ever, and to prepare their hearts unto himſelf yy1 Chr. …9.1 Chr 9; not arguing their impatiency at Gods delay, but lamenting their own iniquity in procuring the malady, and keeping off the remedy: it is their moan, not their clamor; their lamentation, not their objurgation: it is rather a wooing of him, than a chiding; as lovers ſometimes expoſtulate with their loves, the more to incline them to them.

Thus, this hypocrite is ready to ſcold at God as Zipporah at her husbandzzEx. 4.25.26.Exod 4:25Exod 4:26, if any thing come from God which he likes not: the true Chriſtian ſpeakes unto God as Ezra when he ſaw things proſpered not as he had prayed and expected, Behold we are before thee in our treſpaſſes; for we cannot ſtand before thee, becauſe of this aaEzra. 9.15.Ezra 9:15. The one murmures for not receiving more than bargain, having born the heat and burden of the day bbMat. 20.11, 12.Matt 20:11Matt 20:12; when others, who wrought leſſe, received as much as he; the other thinkes all too much, and cries out with David, who am I, O Lord God: and what is my fathers houſe, that thou haſt brought me hitherto cc2. Sam. 7.18.2 Sam 7:18? the one ſaith as that wicked King, Behold, this evil is of the Lord, what ſhould I wait for the Lord any longer dd2 Kings 6.332 Kgs 6:33; the other ſaith, I will beare the indignation of the Lord, becauſe I have ſinned againſt him, untill he plead my cauſe, and execute judgement for me eeMic. 7.9.Mic 7:9.

Character 7 This hypocrite, in prayer is altogether againſt formes, or lookes most at formes.

Either he throwes away all formes, or he is more for forme then for ſubſtance, for the clothing, then for the body: and more for the body, then for the Spirit of prayer. The bodily exerciſe, whether within forme, or without, is his Darling, how void ſoever of the life and power of the prayer of faith. Not that every one who uſeth a forme of prayer, is an hypocrite; no more than every one that prayeth without a ſet forme, is ſincere. There is a difference to be put between no forme at all, and nothing at all but forme, either of them may be nought, neither of them abſolutely good, or ſufficient.

All formes are utterly hateful unto ſome ſpirits, who will have no formes at all, in whom yet there may be deep hypocriſie. The Spirit of prayer lies not in a gift to conceive a prayer in our own words according to the occaſion, ex tempore, without all premeditation: although this be an excellent gift, eſpecially in a Miniſter, Houſhoulder, or other that is to be the mouth of the company in prayer. But yet ſuch as an hypocrite may attain unto (as well as to the gift of prophecy) by uſe, by often hearing of the words and prayers of able Chriſtians, by reading, memory, and boldneſſe, many become both able to expreſſe their petitions in fit words, and forward (haply too forward) to ſhew their faculty; being proud to be the mouth of the company, and fitted and affected more or leſſe according to the company. And from the pride of their extemporary gift, they eaſily grow to extravagant and inconſequent petitions, vain repetitions, and (which is more ſinful and dangerous) to a looſe and unreverent boldneſſe with the Lord; ſo that, praying in company, they p. 247either cool the zeal of the company, or make them afraid to joyn with them: many of Gods dear children may want that natural Anamneſtes, or art of memory, through defect of education, uſe, or conſtitution; but they have all that ſpiritual Remembrancer which at all aſſaies helpeth their infirmities ffRom. 8.26.Rom 8:26and bringeth to their remembrance whatever is meet to be ſaid unto God.

This hypocrite therefore in praying may conceive a prayer well, without a ſetforme, and yet be but formal: yea, and in expreſſing thoſe conceptions, may feel ſome warmth of affections (becauſe pleaſed with the child of his own brain;) yea, he may ſhed teares in prayers, as Eſau for the bleſſing, which both before and after he deſpiſed. Nor is it unlikely, but, while good notions paſſe through his head, and good wordes through his lips, ſome good motions alſo ſhould ſtirre in his heart. But they are but ſparkes which fly out at the tunnel of the Chimny that ſuddenly vaniſh. So that God may ſay of them as of the good words of old Iſrael, they have well ſaid, all that they have ſpoken; O that there were ſuch an heart in them, &c. ggDeut. 28.29.Deut 28:29that is, an heart anſwerable to their tongues, which he knew to be wanting.

Or, on the other extreame, he is all for forme, pleaſing himſelf in a forme of words, not becauſe more ſpiritual, but becauſe more eaſie and familiar: not becauſe they better expreſſe our wants and deſires, but becauſe they ſuit better with a carnal heart. Men are loath to be at too much paines to draw up their petitions, and more unwilling to lay open their hearts too farre in a more particular confeſſion of ſins, which general formes will eaſe them of. They like well the ſhort prayer of the Publican confeſſing ſin in the general (although not with his Spirit) God be merciful to me a ſinner; but, not to labour as David in his Penitentials, to lay open particular ſinnes. By this meanes it comes to paſſe, that he repeateth the words of another, without ſight or ſenſe of his own peculiar wants or ſinnes, as many men by often ſwearing come to be altogether ſenceleſſe of the ſin; and without ſpiritual affection to the thing deſired, much more without deſiring any thing not mentioned in the forme; for, he accounteth it needleſſe, as holding the forme, how general and ſhort ſoever, to containe as much as he needeth to deſire.

He that is ſo ſuperſtitiouſly wedded to this of a forme, that he accounts all other prayer but babling, declares plainly that he is a ſtranger at home, and that he is of opinion that he needes to go no further in ſearching out his own ſinnes, than to his Prayer-Book; being loth to heare conſcience ſpeak in his eare, much more in the eares of others any more then general failings and frailties which no man is free from; and, which he thinkes he may without prejudice, more freely confeſſe, it being no more than every one knowes by himſelf. But (as the Wiſe manhhEccleſ. 34.17.Sir 34:17, ſaid truly) a mans mind is ſometimes wont to tell him more then ſeven watch-men that ſit above in an high Tower. And let the forme be what it will, he cannot pray for every thing by book: other mens words cannot alwayes expreſſe what he ſometimes hath moſt need to crave; normeet with and rip up thoſe more ſecret ſins that he hath need to confeſſe; no nor haply his own words neither; no nor yet the words preſcribed of God, unleſſe he bring a Spirit to thoſe words, to animate them, and to make them extend to reach all his wants, by putting under thoſe generals ſo many particulars as they naturally comprehend under them, and he hath need to enumerate in his prayers, to make his prayer effectual.

It is an eaſie matter for the hypocrite to ſay Abba, Father, with his mouth, but, as no man can ſay that as Jeſus is the Lord but by the Holy Ghoſt ii1 Cor. 12.3.1 Cor 12:3; as believing it, and receiving benefit by him, ſo no man can cry Abba, Father, with faith, feeling, and affection, but he that hath received the Spirit of Adoption enabling him thereuntokkRom. 8.15.Rom 8:15: The more dextrous and ready therefore, he is in his formes, the further off he puts ſpiritual praying, and the Spirit of prayer from him

On the Contrary, the true Chriſtian uſeth all other things in praying, Differ.as attendants upon the heart.

He is for the ſubſtance and life of the duty, that his prayer may be ſet forth before p. 248God as incenſe, in the Cenſer of faith, and the lifting up of his hands, by the Spirit of faith, as the evening ſacrifice kkPſal. 141.2.Ps 141:2, in what manner ſoever uttered.

He refuſeth not the help of all formes, eſpecially in publick, wherein God himſelf had a hand in preſcribing them for publick uſe. Aaron had his forme of bleſſing preſcribedllNum. 6.23.Num 6:23. Hezekiah kept the Levites to the Words of David, and of Aſaph the Seer; who ſang praiſes with gladneſſe, and bowed their heads and worſhipped mmHoſea 14.12Hos 14:12; as being ſpiritually affected therewith, although they kept to thoſe formes. And even ſuch words, when uttered with the heart, are acceptable calves of the lips mmHoſea 14.12Hos 14:12. Yea, and in his more private devotions, if he be ſlow of ſpeech, unable to compoſe a prayer of his own inpertinent expreſſions and apt method fit for others to joyn with him in, he can without ſcruple, or prejudice make uſe of printed or written bookes that ſuit beſt with his occaſions and neceſſities, and which ſavour moſt of the Spirit of prayer in the matter, and compoſure. Becauſe this, in time, will bring him to pray in his own words by imitation; and, in the meane time, furniſh him for the exerciſe of prayer in his family, or with others, when not fitted to ſpeak before others in his own words, which yet he maketh his own by pouring out his heart with the words he readeth, or heareth read unto him: hereby alſo he holds up the reverence and honour of the duty: for though God will bear with many ſoloeciſmes in the private cloſet-prayers of a devout ſoul; yet unto men, unapt and rude expreſſions (although coming from an honeſt heart) are either tedious, or ridiculous and occaſion their taking of Gods name in vain; as is too often ſeen in many that are proud of their own parts. Thereby alſo is he put in mind of ſundry petitions for private prayers, which of himſelf he thought not of; to confeſſe ſundry ſins which he took no notice of, and to ſtirre up good affections, which he may the more eaſily renew in the ſame or the like words in his ſecret devotions.

He uſeth holy prayer, not as acting a part of wit, memory, or rhetorick, as cunning beggars that make a trade of begging; but, as a duty, and as a work of wiſdome and grace; and therefore he takes that way wherin he may beſt glorifie God, and do moſt good to himſelf in the due performance of it. If he cannot go without crutches, he is not aſhamed to uſe them, rather than ſtumble and fall by the way.

On the other hand, he tyeth not himſelf nor the Spirit of God to a ſtint, or a forme of Words, never to vary upon any occaſion. Nay, variety of occaſions neceſſitate Gods people that would aptly expreſſe themſelves to God, to vary their very publick formes, as well as more private addreſſes. For this makes them expert beggars and prevalent ſuitors at the throne of grace: for a Chriſtian having variety of wants and complaints, wanteth for no ſuits, and variety of ſuits makes him to ſuit himſelf accordingly with words, wherein to put up his petitions; at leaſt in private; or, if not with words, with groanes, that ſpeak, and ſpeak more then other mens words. It is enough to God, if the heart ſpeak, although the voice be inarticulate. We heare of no words uttered by Moſes, when God cryes out unto him, let me alone that I may deſtroy them nnDeut. 9.14.Deut 9:14. If the Chriſtian do but bray as the hart ooPſal. 42.1.Ps 42:1, chatter like the ſwallow ppIſa. 38.14.Isa 38:14, pray by ſighing, where he can do no more, if the lips do but wag, although the tongue be not heard, as Hannahs didqq1 Sam. 1 13.1 Sam 1:13, through extremity either of affection or affliction; God heareth and anſwereth. Sometimes his heart longeth for ſomething, but he knoweth not what (as children that cry, but cannot tell what they ayle) till the Spirit ſuggeſt it, or the Word hit upon it: yet even in this caſe, he that ſearcheth the heart knoweth what is the mind of the Spirit rrRom. 8.26.Rom 8:26; and even before the poor Chriſtian is able to ſpeak, God anſwereth, and granteth the thing even to him that could not ſpeak for himſelf.

Thus, this hypocrite is more for the mouth than for the heart, for a ſound or forme of words, than for the mind of the Spirit; the true Chriſtian is more for the heart than for the lips: the one keepes a ſtirre about or againſt words, the other lookes above all things that his prayer [whatever his words be] proceed not forth of fained lips ssPſal. 17.1.Ps 17:1; the one affecteth the ordering of the voice, the other takes more pleaſure p. 249in the melody of the heart. The one is very choice of the cabinet, the other takes more care of the jewel.

This hypocrite is joyleſſe in prayer. Character 8

He may rejoyce to ſhew his faculty, wit, memory, elocution, paſſion and earneſtneſſe; or, as a man rejoyceth to pay his rent to his Landlord, when yet he takes little pleaſure in the parting with his money: ſo he is glad he hath paid God this debt, and that the buſineſſe is done, rather than becauſe it is well done. He is more glad he is at the end of his prayer, then when he began it. Amen, is the beſt word in it, not becauſe 'tis the word of his faith, but the cloſe of his prayer He is more glad of ſomething that followes after, than of the prayer it ſelf: and he more willingly goes to pray with an eye to that, than to ſee him that is Inviſible. After prayer, he ſhall go to dinner, to play, to bed, therefore is very glad to heare you call to prayers: he comes to it with all his heart; but it is for the belly, the bones, &c. Food, or reſt; that makes him ſo willing; not as delighting himſelf; in God ttJob. 27.10.Job 27:10, or as drawing neere unto him.

No time comes amiſſe for thoſe things, wherein we delight: but this hypocrites delight is in ſomewhat elſe which is not to be enjoyed, till prayer be over. He performes it therefore as a task in reference unto God, but delights in it as a key to ſomewhat elſe he loves better. All men are in part fleſh, but the hypocrite is altogether fleſhly, notwithſtanding his partaking of ſome common graces. Hence prayer and all ſervice of God is a wearineſſe to the fleſh, even in the beſt. But unto this hypocrite a meere drudgery which were it not for ſome other end, he would never be tyed unto. And ſo much unſanctified men, when they are diſpoſed to ſpeak truth, are content to ſpeak; Behold what a wearineſſe is it? and yee have ſnuffed at it, ſaith the Lord of Hosts uuMal. 1.13.Mal 1:13. He likes well the Prieſts allowance, but he hath no delight in his work: he is weary of it, and takes it in ſnuff to be tyed to ſo much, eſpecially after ſo long an an intermiſſion during the Babiloniſh captivity.

Contrarily, the true Chriſtian prayes with delight, Differ:and joy in the Holy Ghost.

Joy in the Holy Ghoſt is a principle Territory of the Kingdome of God wwRom. 14.17Rom 14:17, for the coming whereof, is one of the chief petitions in the Chriſtians prayer. He therefore muſt needes with joy draw water; with this bucket of prayer, out of the wells of ſalvation xxIſa. 12.3.Isa 12:3. He muſt needes joy in that which brings joy unto him, a full joy, a joy that no man ſhall take from him. If believing make him to rejoyce with joy unſpeakable and full of glory yy1 Pet. 1.8.1 Pet 1:8; Prayer, that brings him into the preſence of that God (in whoſe preſence is fulneſſe of joy zzPſ. 16.11.Ps 16:11) and brings God into his boſome not only to lean on it, as Chriſt on Johns, but to enter in and dwell there, muſt needes make him to joy before God according to the joy of harveſt, and as men rejoyce when they divide the ſpoile aaIſa. 9.3.Isa 9:3. By this meanes, the meek ſhall encreaſe their joy in the Lord, and the poore among men ſhall rejoyce in the Holy one of Iſrael bbIſa. 29.19.Isa 29:19.

Deſires after him whom his ſoule loveth, ſtirreth up prayers, and prayers obtain ſatisfaction, and ſatisfaction procureth joy. This brings God and the Chriſtian together as two lovers, who take pleaſure and joy in one anothers company; and make the Chriſtian to break out into ſinging, I love the Lord, becauſe he hath heard the voice of my prayer ccPſ. 18.1.Ps 18:1. As David, he goes to the houſe of God with the voice of joy and prayer ddPſal. 42 4.Ps 42:4. When he goes to the Altar of God, he lookes on him, as his exceeding joy eePſ. 43.3.Ps 43:3. He is never well nor merry at heart, but when he is by prayer of faith converſing with God. I have loved the habitation of thy houſe, and the place where thine honour dwelleth ffPſ. 6.8.Ps 6:8. In abſence he is reſtleſſe, my ſoule thirſteth for God, when ſhall I come and appear before God ggPſ. 42.2.Ps 42:2? he hath no joy of his life, till prayer have brought God and his ſoul together again.

Yea, the time of prayer is the beſt and ſweeteſt time that the Chriſtian enjoyeth on this ſide heaven. Therefore though he yield to the neceſſities of nature, and calling; yet is he ſorry that ſo much time muſt be ſpent upon them, and withdrawn from this exerciſe of prayer; but glad to think of that day wherein prayers ſhall be wholly turned into praiſes and Hallelujahs for ever. And although corruption be p. 250an heavy enemy to all holy duties but eſpecially to prayer: yet it is the comfort of his ſoul that ſhenow drags corruption in chaines after the triumphant chariot of grace, and he rejoyceth to think how he ſhall leave the body of ſin behind him at the entrance of the ſoul into the Capitol of glory.

Thus, this hypocrite goes to his prayers, as the Iſraelites went on their journy to Canaan, with murmuring and repining; the true Chriſtian accounts of prayer as the Pſalmiſt of Jeruſalem, preferring it above his chief joy hhPſ. 137.6.Ps 137:6: the one is al'amort, for want of faith to believe that he ſhall receive any thing from the Lord: the other is merry, becauſe he knowes his prayers cannot miſcarry. The prayers of the one are like Jehoſhaphats ſhips of Tharſhiſh that were made to go to Ophir for gold, but were broken by the way ii1 King. 22.481 Kgs 22:48; the prayers of the other are like Solomons Navy that go through with the voyage; and bring from thence the gold that they went forkk1 King. 9.281 Kgs 9:28. Mo marvail then if the one be joyleſſe, and the other full of rejoycing.

Character 9 This hypocrite prayeth, but without repentance.

He knoweth that God will never ſuffer him to plead and reaſon with him for his benefit untill he hath waſhed and made himſelf clean by putting away the evil of his doings llIſa. 1.16.Isa 1:16, and that ſo long as he regards iniquity in his heart, the Lord will not heare him mmPſ. 66.18.Ps 66:18. Yet he will adventure to ruſh into Gods preſence with unwaſhen hands and heart, without remorſe or godly for ſin, even when in a formal manner he confeſſeth it ſorrow While he confeſſeth it, he loves it and when he asketh pardon of it, he is unwilling to forſake it; when then will this man find mercy nnProv. 28.13.Prov 28:13? And, although it be a maxime in reaſon and nature unknown ſcarce to any that God heareth not ſinners. Yet ſometimes he growes ſo impudent, that he will ſteale, murder, commit adultery, ſwear falſly, &cooJoh 9 21.John 9:21. (ſo he can do it cloſely and not be diſcovered) and come and ſtand before God in his houſe ppJer. 7.9.Jer 7:9, and thinkes that by a few prayers he can wipe his mouth qqProv. 30.20.Prov 30:20ſo clean, that no man ſhall be able to ſay this is the man that hath done theſe abominations: Thus he comes to the houſe of prayer, to make it a den of theeves rrMat. 21.13.Matt 21:13; a ſty of ſwine and unclean beaſts, a kennel of dogs; a brothel houſe! the voice of prayers ſoundeth ill in the mouth of a ſwearer, drunkard, lyar, &c. yet, who ſo ſeemingly devout and diligent at Church, and ſo affectedly zealous of attending upon the publick prayers of the Church as thoſe wretches who are ſo leud and vile as all civil men ſhunne their ſociety, as fitter rather to keep company with beaſts and ſwine then with men, profeſſing godlineſs.

Differ.On the Contrary, the true Chriſtian dares not look God in the face without confeſſing, and forſaking his ſin.

He never adventures into Gods preſence, but he firſt ſits down and conſiders what the Lord requireth of him. He findes that he muſt waſh and cleanſe himſelf from all filthineſſe of fleſh and ſpirit, or he will finde a ſowre welcome from him that is of purer eyes than to behold iniquity. He therefore reſolveth, I will ſearch and try my wayes, and then make his addreſſe to GodssLam 3.40.Lam 3:40. I will waſh mine hands in innocency, and then, will I compaſſe thine Altar O Lord ttPſ. 26.6.Ps 26:6. He is not a God that hath pleaſure in wickedneſſe, neither ſhall evil dwell with him uuPſ. 5 4.Ps 5:4. Therefore he ſeekes by all meanes to bath himſelf in the ſavour of Chriſts blood and to uſe all poſſible endeavours to be freed from his ſins and to keep himſelf from his iniquity, that God may not reject his prayers.

Not that he can hope to be abſolutely freed, as to be able to ſay he hath no ſin remaining in him (which, whoſoever ſaith, hath the ly ww1 Joh. 1.8.1 John 1:8given him by the God of truth;) but, he doth not willingly retaine it as a ſweet morſel under his tongue; he doth not hide, but diſcover it; he doth not beg the life of it, but deſires the ſpeedy death of it, and cryes out as a man undone, untill he be delivered from the body of this death. It is one thing for a man to carry about him a ſore which he cannot wholly be cured of after all meanes uſed to heale it; another, to lap it up and let it feſter wilfully not ſuffering any hand to cleanſe or touch it. He layes open his grief, he ſeekes cure, omits no meanes, layes hold on all opportunities: and this makes him capable of acceſſe to, and acceptance with God.

Thus, this hypocrite like Naaman likes well of Gods mercy, and earneſtly craves p. 251it, but he hopes God will wink at his bowing down in the houſe of Rimmon xx2 King. 5.182 Kgs 5:18, will take no notice of his petty oathes, ſecret fraudes, adulteries, covetouſneſſe, &c. The true Chriſtian deales with his moſt beloved luſts, as both people and Prieſts were to do with the ſin-offering, bringing it before the Lord, and laying his hands upon it and kill it, and dip his fingers in the blood thereof yyLev. 4.4, &c.Lev 4:4; the one hardeneth his heart in ſin, and falls into miſchief zzProv. 28.14.Prov 28:14, the other confeſſeth and forſaketh his ſin, and ſo findeth mercy.

This hypocrite prayeth without affiance. Character 10

And this muſt needes be ſo, ſeeing he prayeth without repentance. How can he caſt himſelf upon God, that will not caſt off his iniquity? Sin lies like a great gulf between God and the ſinner, as between Abraham and Dives; affiance is the higheſt act of faith, impenitency the ſtrongeſt argument of infidelity. How then can he place affiance in him, with whom evil ſhall not dwell? Hence it comes to paſſe that the ſinners in Zion are afraid, inſtead of truſting in God; why? they cannot apprehend him as a God reconciled, as a Father, but as a devouring fire, as an everlaſting burning, with whom they have no hope to dwell aaIſa. 33.14.Isa 33:14, but to be conſumed by him.

The ſame force that luſt hath to draw men from obedience, unto ſin, the ſame power the hypocrite will ſurely find it to have to keep him off from truſting in God in his greateſt need of rowling himſelf wholly upon the Lord, neither can the prayers of the righteous, no not of Noah; Daniel, or Job, ſtand this wretch in any ſtead**Ezek. 4.14Ezek 4:14. For as the Load-ſtone rubb'd with Garlick loſeth his attractive vertue, ſo prayer tainted with the rank ſavour of a rotten heart cannot draw any mercy from the God of mercy. The foule wide mouth of ſin out-cryes the voice of prayer uttered by the moſt righteous man on their behalf, makes deaf the eares of mercy**Jer. 7.16.Jer 7:16.

Contrarily, the true Christians prayer is the voice of faith.Differ.

His faith firſt ſues out a pardon, and then out-cryes all his ſinnes. Faith takes livery and ſeiſin of the purchaſe Chriſt made for the penitent ſinner, and then by the manuduction of the ſame Chriſt, it leades him into the preſence of God with confidence and boldneſſe. It makes him go boldly to the throne of grace, whereby he finds grace to help in time of need bbHeb 4.16.Heb 4:16. It entreth into that which is within the veile ccHeb. 6.19.Heb 6:19, even into Chriſt himſelf.

Therefore if he begin his prayers with weeping, as Jacob ddHoſea 12.4.Hos 12:4; if he have mingled his drink with his teares, as the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord eePſal. 102.9.Ps 102:9; yet ſo often as he ſoweth in teares, he reapes in joy ffPſal. 126 5.Ps 126:5.

He that begins his prayer with how long wilt thou forget me ggPſal. 13.1.Ps 13:1? cloſeth thus, I will ſing unto the Lord becauſe he hath dealt bountifully with me hhver. 6.: What makes him ſo ſuddenly to change his note? this, I have truſted in thy mercy, my heart ſhall rejoyce in thy ſalvation iiver. 5.. If at ſometimes he maketh his bed to ſwim, and watereth his couch with his teareskkPſ 6.7.Ps 6:7; the next newes we heare of him is an foreign, or a ſong of triumph, Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping, the Lord hath heard my ſupplication, &c. llver 89.His teares are teares of faith, as well as of repentance that ſoak the ſoyle of divine mercy to make it yield more plentifully to his afflicted ſoul. He may go forth weeping, but he beareth precious ſeed, therefore he ſhall doubtleſſe come again with rejoycing, and bring his ſheaves with him mmPſal. 126.6.Ps 126:6. He hath no ſooner ended his prayer (which he laid in water) but immediately he receiveth what he prayeth for, either in fruition, or in certain expectation; if not in kind, yet in exchange and to advantage, becauſe he truſteth God with his prayers.

Thus, this hypocrite is like an unwiſe Archer that ſhootes away his prayers without expectation of ever finding them again; the true Chriſtian ſends his faith, as Jonathan did his boy, to gather up all the arrowes nn1 Sam. 20.381 Sam 20:38, which he ſhootes, and to bring them to his maſter. The one fiſheth all night, and catcheth nothing, becauſe he goes a fiſhing without Chriſt: the other no ſooner, at Chriſts command, exerciſeth his p. 252faith as the plummet, to ſink the net of his prayer, to make a draught, but he encloſeth a multitude of fiſhes ooLuk. 5.46.Luke 5:46; bleſſing in abundance beyond expectation; or prayers.

Character 11 This hypocrite oft-times reſtraineth prayer.

He ſeemes in the general to be much for it, but he oft-times ſtifles it in the birth. He offends as much in the meaſure, as in the manner of his praying. He caſteth off fear, and reſtraineth prayer before God. That is true of this hypocrite, although unjuſtly charged upon Job ppJob. 15.4.Job 15:4the word**From foreign imminuit detraxit, reſtrinx it. ſignifieth the with-holding or diminiſhing of that which would abound; as, where it is ſaid, he maketh ſmall the drops of water qqJob. 36.27Job 36:27; that is, he reſtraineth that plenty of rain that otherwiſe would fall like a Cataclys, or as whole rivers at once, cauſing an inundation like that of the Deluge, when the windowes of heaven were opened and the fountaines of the great deep broken up rrGer. 7.11..

He not only neglecteth occaſions and opportunities of prayer, eſpecially in ſecret (which he cares little for,) but alſo checketh and ſuppreſſeth many motions thereunto in his own heart; or, if he give any way thereunto, it is with an unwillingneſſe; with laying hands upon the movings of his ſpirit that they may not exceed ſome ſhort come-off with God, as men that care not how few words they uſe to them, of whom they are weary. Sometimes he is for ſuperfluitie of words, ſo that he runnes out into vain repetitions, not only unto tediouſneſſe, but even unto nauſeouſneſſe or loathing, as the Heathens, who think to be heard for their much ſpeaking ssMat. 6.5.Matt 6:5, as the Prophets of Baal from morning even untill noon tt1 Kings 18.261 Kgs 18:26. But this is in publick, that he may be ſeen of men uuMat. 6.5.Matt 6:5; but in private he is ſhort enough. He is not so long in the one, but he is as brief, even to quenching of the Spirit, in the other. But this is, one of thoſe adverſaries of which God will eaſe himſelf, and one of thoſe enemies of which he will be avenged wwIſa. 1.24.Isa 1:24.

Differ.Contrarily, the true Chriſtian poureth out his ſoul unto God.

This is not only Davids practiſe, I pour out my ſoul in me xxPſ. 42.3.Ps 42:3; but his precept to others, poure out your hearts before him yyPſ. 62.8.Ps 62:8. He doth not mince the breathings of his ſoul, and ſuppreſſe them, as he did from good words while the wicked were before him zzPſal. 39.1.Ps 39:1, untill he could hold no longer, but layes open to God all his heart at once. All my deſire is before thee aaPſ. 38.9.Ps 38:9. He concealeth nothing, ſuppreſſeth nothing, opens all the windowes of his ſoul, breakes up the fountain of that great deep, that nothing ſhall be reſtrained or diminiſhed. As a man opens all his heart to his friend, imparts to him dulcia at que amara, all his ſweets and bitters, that he may rejoyce with him for the one, and pitty and pray for him by reaſon of the other; ſo the Chriſtian acquaints God with the ſowre as well as with the ſweet part of his condition, afflictions as well as comforts, wants as well as bleſſings, corruptions as well as thankſgivings, with humiliation as well as rejoycing. He is afraid to ſcant God in prayer (eſpecially when the Spirit of prayer jogs him by the elbow) leſt God abridge him in his graces and comforts; or, that his enemies ſhould exceed him in devotion, and that God ſhould heare their bawling to his prejudice.

Thus, this hypocrite is as thoſe that ſwallowed up the needy by making the Ephah ſmall, and the ſhekel great bbAmos. 8.5.Amos 8:5, letting God have as little of his prayers as he can, for his mony; for the mercies he beſtoweth: the true Chriſtian is as they who give good meaſure, preſſed down, ſhaken together, and running over ccLuk. 6.38.Luke 6:38; ſo poureth he his prayers into Gods boſome: the one prayes, as the niggard gives, and receives accordingly; the other prayeth as the beggar, he openeth his mouth wide, and God fills it ddPſ 81.10.Ps 81:10.

Character 12 This hypocrite at other times, exceeds meaſure in his praying.

When nothing is (in his account) to be gotten by his prayers (as what thinkes he ſhall I get by praying long in ſecret, where no body ſees me, nor mindes me?) he is ſhort enough, as we ſaw but now. But when either affectation to be ſeen of men, or his belly, avarice, and an heart exerciſed with covetous practiſes, call forth his prayers, there he needes rather a gag than a raw egge; If any body will take notice of him, applaud him for his excellent gift in prayer, and point after him and ſay, this p. 253is he: he will then wyre-draw his prayers, pump for words, even unto vain repetitions, in the Synagogue, ſtreets, market-place, any where, every where, if company flock about himeeMat 6.5.Matt 6:5. If he mean to make a gain of his devotion, away he gets to ſome rich widdow or other women of eſtates, and there he will be very devout, frequent, fervent, large in prayer: this is not his main buſineſſe there, he aimes at ſomewhat elſe, by cauſing her either to ſpend upon him, or to give unto him, ſo long till ſhe want it her ſelf. He devoures widdowes houſes, and for a pretence makes long prayers ffMat. 23.14.Matt 23:14.

And, indeed all prayers of the hypocrite are long, too long, although never ſo brief: either, becauſe the words out-go or go without the heart; there, even two words are too many: when men draw neere to God with their mouthes and lips, but with their hearts are farre from him ggIſa. 29.13.Isa 29:13. Or when men repeat the ſame things over and over again, to make up the talee of their prayers; as Papiſts, their Ave-Maries, and Pater-Noſters, by fives, ſevens, and tens, or any other number, preſcribed by their Prieſts to their ignorant and ſuperſtitious Devoto's, that think they have abundantly ſerved God, and merited too, by ſaying their prayers (which they underſtand not) untill they have runne them up to ſuch a number. This is not Chriſtian but Heatheniſh hhMat. 6.7. foreign.Matt 6:7; Or when prayer is ſo long continued, that other neceſſary duties are curtailed, yea thruſt out. As ſome ſeem very zealous for the publick prayers to be read all at length, even when both the Sacraments happen to be adminiſtred at the ſame time. Nothing muſt be left out of the prayers, for the Sermon: but rather let the Sermon ſtand by, or be abbreviated; not that this hypocrite is ſo much in love with prayer, but becauſe out of love with preaching, that ſometimes flies at his boſome and takes his luſts by the throat. Such were thoſe Hereticks of old called, Euchitae, tantùm orant, alias otioſi **Auguſt. de Haeres. cap. 57.. Only they pray: otherwiſe are ilde beaſts. And ſuch the Monkes at this day who profeſſe to do nothing but pray.

Contrarily, the true Chriſtian meaſures his prayers by his affection.

He conſiders not how many words he uttereth, but with what heart; not ſo much the ſmoak that goes out at the top of the Chimney, as what fire and fuel there is on the hearth. If occaſion requireth he can enlarge; if neceſſity call for abridgement he can contract. Not the voice, but the heart makes the muſick in Gods eare, and in his own eſteeme too: if theſe go together, he ſticks not at length.

Non ſunt longa, quibus nihil eſt, quod demere poſſis **Mart..

That is never too long, that hath nothing too much.

His heart having firſt begun the work, wordes are ſeldome wanting, eſpecially to an experienced Chriſtian, an old diſciple: but yet he had rather want words, than matter; and both than ſpirit: he is not curious of his words, but careful of his heart; Nor will he let the Mill go longer, than the heart affords water enough to drive it, although he ſhut down much ſooner than he intended, to prevent hurt and damage to himſelf. He prayes ſoberly and reverently, as to a wiſe and mighty God, remembring that of Solomon, Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God: for God is in heaven, and thou upon earth, therefore let thy words be few iiEccleſ. 5.2.Eccl 5:2. that is, no more than he hath well weighed, and findes to be acceptable to God and to obedient eares.

He uſeth prayer to ſanctifie other duties, not to exclude them: to draw down a bleſſing upon them, not to deprive himſelf or others of them. Prayer fitteth him better for every other duty; and every duty duly performed fitteth him better for further prayer. Therefore he exerciſeth himſelf unto all duties, that by their joynt force and mutual aſſiſtance, he may gain the more, and go on with more comfort. Chriſt had his times for Duties, for praying as well as preaching, for preaching as well as praying. He prayed much, yet he did not only pray. In the evening he went to the Mount of Olives to pray; and early in the morning, returned into the p. 254Temple to preach. The Chriſtian therefore will ſometimes abbreviate his prayers, at leaſt vocal: not that he may withdraw himſelf from God, but that he may performe duties to men.

Thus, this hypocrite is found with the ſcant meaſure that is abominable kkMica. 6.10.; even in the meaſuring of the things of God, and thereby ſcanteth, yea robbeth both God and man of their due proportions, the true Chriſtian obſerveth his rule even in theſe things as well as in other matters; he will do no unrighteouſneſſe in mete-yard, in weight or in meaſure llLev. 19.35.Lev 19:35. The one ſeeking himſelf, meaſures all corn by his own buſhel; the other, ſeeking the good of many that they may be ſaved, brings all to the ſtandard of the Sanctuary: the one cares not who ſuffers, ſo he may pleaſe himſelf, the other pleaſeth his neighbour for his good unto edification mmRom. 15.2.Rom 15:2; the one prayes, as ſome preach Chriſt, even of envy and ſtrife, the other doth both of good will nnPhil 1 15.Phil 1:15.

Character 13 This hypocrite is not for prayer alwayes.

He will pray when he ſeeth his own time. He will ſtint God in time, as well as in meaſure. He will be maſter, not only of his own time, but of Gods too; When will the Sabbath be gone ooAmos 8.5.Amos 8:5? Sometimes he will delight himſelf in the Almighty: but, will he alwayes call upon God ppJob. 27.10.Job 27:10? Every one that knowes him, can make the anſwer for him, no, he will not: eſpecially, in ſecret, where none but Gods eye can behold him. Upon ſome extraordinary occaſions, in extraordinary caſes he may ſeem very devout. But he is modeſt, he will not trouble God too farre, nor too often, Ahaz will not ask a ſigne, even when God bids him, leſt he ſhould tempt the Lord qqIſa. 7.12.Isa 7:12; A great piece of modeſty in ſhew; but a ſure ſymptome of infidelity. He would not ask a ſigne, becauſe he could not believe the thing; not to avoid troubling of God, but himſelf. He ſeemes very mannerly, but ſhewes himſelf very malapert.

Or, if he pray at ſet-times; they are for the moſt part times of his own, or of mans ſetting: and beyond that you cannot drive him. In a Lent, eſpecially upon a Good-Friday, he hath a great praying fit upon him, which is no better then Sauls fit of prophecy. He is then mighty devout, he could then finde in his heart to out ſtrip a very Papiſt. But take him out of that mood, and you ſhall never finde him ſo again, till the ſame time come about anew. He conſiders not that there are times and ſeaſons wherein God will be found, as there was a time wherein, Saul (had he had eyes to ſee it) might have been eſtabliſhed in the Kingdome: but that being let ſlip, there will after no place be found for repentance in God, to give ſuch another opportunity. Thus as negligent Suitors loſe their molliſſima tempera fandi, their beſt opportunities of ſpeeding, and therefore never ſpeed, ſo this hypocrite miſſeth of the acceptable time, of the day of ſalvation wherein God might be found, becauſe he will never come at God but when himſelf pleaſeth. God waiteth to be gracious rrIſa. 30.18.Isa 30:18, and he ungraciouſly ſleighteth all that waitingssProv. 1.30.Prov 1:30. Therefore, in the floods of great waters he ſhall not come nigh unto him ttPſal. 32 6.Ps 32:6.

Differ.On the Contrary, the true Chriſtian prayeth continually.

He is not an Euchite, a praying Heretick, whoſe whole Religion and work is to do nothing but pray: for he that ſo doth, never prayeth. Evangelical duties are ſubordinate: and they are more than one. He that ſets them by the eares is an enemy to them all. Every duty hath its time, place, and ſeaſon. He that ſo takes up one as to exclude another, doth not take them up to ſerve Chriſt, but to oppoſe him. There is preaching for the Miniſter, hearing for the people (and he that turnes away his eare from hearing the Law, his prayer ſhall be abominable uuProv. 28.9.Prov 28:9); meditation for bothww1 Tim. 4.5. Pſal. 12.1 Tim 4:5Ps 12. There is a labouring with the hands the things that is good xx2 Theſ. 3.11.2 Thess 3:11; and many other duties are incumbent on Chriſtians as well as this of prayer. Therefore he is not here tyed never to do other, but never to omit this in its proper ſeaſon.

Negative precepts require perpetual actual obſervance at all times, they admit of no intermiſſion becauſe ſinne forbidden is at no time lawful: but Affirmatives bind only to the times and ſeaſons proper for them. Then they are done alwayes, when done p. 255in their ſeaſons. He omitteth none of the ſet-times and ſeaſons of prayer, publick, or private. There are certa tempora orandi; ſet-times of prayer, as Auguſtine ſpeakethyyDe haeres. c. 57; which if not fixed, men will ſoon neglect the duty; and if not obſerved, in vain are they appointed. To obſerve dayes and times zzGal 4.10.Gal 4:10, as placing Religion in that obſervation, is Superſtition and Will-worſhip; yet, not to ty our ſelves to ſome times wherein we will pray, is Irreligion: For this makes us looſe and careleſſe of the duty, poſting it off from time to time, till no time be left to performe it. At morning, evening, and at noon were Davids ſet times, wherein he would pray and cry aloud aaPſ. 55.17.Ps 55:17. Beſides which, as occaſions were offered, he had his extraordinaries, ſometimes at mid-night bbPſ. 119 62.Ps 119:62; Yea, ſometimes, ſeven times a day ccver. 164.; Daniel, three times a day ddDan. 6.10.Dan 6:10. Our Lord beſides his daily devotions in ordinary, ſpent whole nights in prayer.

He prayeth all manner of prayer, ſometimes he taketh to him words eeHos. 14 2.Hos 14:2, ſometimes his ſpirit prayeth when the tongue is ſilent, when his thoughts and deſires are ſent up unto God, even while he ſeemes to be doing another thing; ſhort ejaculations in the midſt of buſineſſe, as old Jacob while he was bleſſing his ſons, taketh breath as it were with this ſhort expreſſion, I have waited for thy ſalvation, O Lord ffGen. 49.18.Gen 49:18. As Nehemiah, while he was in conference with the King prayed to the God of heavenggNeh. 2.4.Neh 2:4; and as Moſes while he exhorted the people to caſt themſelves upon God with faith and conſtancy, cryed unto the Lord on their behalfhhEx. 14.15.Exod 14:15.

He prayeth alwayes, as not being weary, or fainting in his mind, even when he doth not preſently receive an anſwer to his mind. Although the Lord do not preſently appear in granting his petition, yet he knowes that importunity will at laſt prevaile even with unjuſt meniiLuk. 18.1.Luke 18:1; much more with the faithful God: therefore minding of the parable of his Lord, that men ought alwayes to pray, and not to faint kkver. 1., He will pray, and wait, and watch, and pray again, untill he receive an anſwer of his prayers. He will not only direct his prayer unto God, but he will look up llPſal. 5.3.Ps 5:3as a man that lookes after the arrow that he hath ſhot out of his bow. Yea, if God be in a way of judgement, yet even in the way of his judgements will he wait for him mmIſa. 26.8.Isa 26:8, obſerving and ſerving his providence in every change of it, never giving over till he hath obtained grace to help in time of need.

Thus, he prayeth alwayes as a ſuitor at Court, who doth not deliver a new petition every moment, yet is a conſtant petitioner untill his buſineſſe be diſpatcht. He is ever in Gods way, ſtands in his eye; and, by his very countenance and carriage, lets God underſtand plainly enough what he would have, and what he waiteth for; and therefore is never out of mind, nor without hope of a bleſſing, which is there, and not elſewhere to be found. He is grown expert and skilful by his waiting, when to take his opportunities of time and place to advance his ſuit both for ſpirituals, and temporals. His wants are continual, he muſt have daily bread, pardon of ſin daily, he is every houre ſubject to many evils and tentations, therefore he prayes daily, and never gives over at leaſt in his heart and affections, in his thoughts and ejaculations, in his frame of ſpirit to the duty, and in the actual performance of it upon all occaſions and opportunities: ſo that longer than he is praying, he is out of his element, he is not himſelf. Thus by prayer he walketh with God, as Enoch; he is ever in his way, and eye: no gratious opportunity can eſcape him.

Thus, this hypocrite will ſerve God only by fits and ſtarts, when he liſt himſelf: the true Chriſtian ſerveth him at all times without intermiſſions or out-lips. The one prayeth as Mariners at Sea in a ſtorme, but the ſtorme being over their devotion is at an end; the other is as aged Anna the Propheteſſe, who ſerved God with faſting and prayer day and night nnLuk. 2.37.Luke 2:37; the one prayeth not at all, becauſe he prayeth not alwayes, the other prayeth alwayes (although he do many things beſide) becauſe he neglecteth no opportunity of praying.

This hypocrite if he pray in adverſity, he caſteth off prayer in proſperity. Character 14

He never troubles God, but when God troubles him. In health, wealth, peace, p. 256he can comfort himſelf. He never prayes but in trouble: in his affliction he will ſeek God early ooHoſ 5.15.Hos 5:15. God is faine to go away and return to his place, elſe this man would never look after him. When God hath touched him, he acquaints God with his miſery, but when times grow better with him, he excludes God from his mirth. He is of the mind of Ajax in the Tragedy; with God, a coward can overcome; but, a valiant man may do it, without God. He makes uſe of God, as of a doubtful friend: if he be in any great extremity, and can make no other ſhift, God ſhall then heare of him; he will try what God will do for him at a dead lift; as Mariners in a ſtorme; as the Iſraelites that could ſtand it out no longer, when he ſlew them, then they ſought him ppPſ 71.34.Ps 71:34: ſo will he, not before, nor yet after; but hardeneth his heart as Pharaoh, ſo ſoon as the plague is over.

Moſt men in ſickneſſe and in diſtreſſe run to God for cure, that at other times have no remembrance of him. When they would have him to do any thing for them, that none elſe can: then they come about him as the young man in the Comedy; O mi Pater! but, deſerve to be anſwered as he was, Quid mi Pater? quaſi tu hujus indigeas Patris. What do you come now with my Father, in your mouth? as if forſooth you wanted this poor old man, whom you have ſo long ſcorned. So God will anſwer thoſe who ſcrape acquaintance with him in their troubles, and hang about him in their miſery for deliverance, as ſometimes the Prophet anſwered the King of Iſrael coming to enquire of him; Go to the Prophets of thy Father, and to the Prophets of thy mother qq2 King. 3.13.2 Kgs 3:13. They run to God in extremity, who afterwards think of him, as a woman paſt childbearing of a mid-wife, as a luſty youth of a Phyſitian; and, of prayer, as of a potion. Thus this hypocrite through the pride of his countenance, in his proſperity, will not ſeek after God; God is not in all his thoughts rrPſ. 10.4.Ps 10:4: therefore, no more will he be in Gods, when his hand is gone out againſt him. He will laugh at their calamity, and mock when their feare cometh ssProv. 1.26.Prov 1:26.

Differ.On the Contrary, the true Chriſtian prayes more, and more fervently in proſperity, than in adverſity.

Prayer is not only his ſupport in trouble, but his delight in triumph. In affliction he prayeth, for his comfort; in proſperity, for the ſanctification of it. He ſeeth as great cauſe of returning to Chriſt, after healing, to give thankes, as there was at firſt to come to him for cure. He is as willing to acknowledge a debt, as to receive a favour: and to do his homage, where he cannot ſatisfie his rent. All the ten Lepers were haſty to come for cure; but only one (by Nation a Samaritan, but in heart an Iſraelite) came back to give glory to God ttLuk 12.15.Luke 12:15. He knoweth that prayer is ordained not only to procure good to himſelf, but to give honour to GoduuPſ. 50.15.Ps 50:15. Therefore he willingly offereth thoſe voluntary and votary ſacrifices, which the hypocrite withholdeth, when his need is over.

If he never prayed in earneſt, till he was in a ſtrait, as Manaſſe, and the Prodigal that had not God whipt them home, would never have come of themſelves; yet though he began then, he will not end there. If he never poured out a prayer to his God till his chastening was upon him: It is becauſe he was not before converted. Sometimes his life as a Chriſtian, begins in praying, as a childs in crying: ſo did Sauls (who afterward was called Paul) to whom God ſent Ananias to comfort him, and that upon this account, for behold he prayeth wwAct. 9.11.Acts 9:11. Affliction may make ſome Chriſtians take up prayer, but then grace will never ſuffer them to lay it down again: His reſolution is, I will ſing unto the Lord as long as I live, I will ſing praiſe to my God while I have my being; my meditation of him ſhall be ſweet, I will be glad in the LordxxPſ. 104.33, 34.Ps 104:33Ps 104:34

Thus, this hypocrite in adverſity, is a flatterer; flattering God with his mouth yyPſ. 78.36.Ps 78:36; in proſperity, a ſcorner: joining in his heart with thoſe that dare tell God to his head, We are Lords, we will come no more to thee zzJer. 2.31.Jer 2:31: the true Chriſtian is as David, the more God exalteth him, the more he exalteth God, ſaying unto God that hath ſhewed him light; thou art my God and I will praiſe thee: thou art my God, I will exalt thee aaPſ. 118.28.Ps 118:28; the one in time of his trouble will ſay unto God, ariſe and ſave us bbJer. 2.27.Jer 2:27; and, when he is ſaved, ſaith, depart from us; what can the Almighty do for us ccJob. 22.17.Job 22:17. the p. 257other ſaith, after deliverance given, as Hezekiah, The Lord was ready to ſave me, therefore we will ſing my ſongs to the ſtringed inſtrument, all the dayes of our life in the houſe of the Lord ddIſa. 38.20Isa 38:20.

This hypocrite, if he pray in proſperity, he will not do it in adverſity. Character 15

Sometimes he prayeth in adverſity, but then he will not pray in proſperity: on the other ſide, he ſometimes prayeth in proſperity, but then he refuſeth to pray in adverſity. He will never come up to both. He is but almoſt a Chriſtian; and therefore cannot be entire in duty. What he will do, he will do. If God require more, he muſt do it himſelf, if he will have it done.

This hypocrite out of ſelf-love, may have ſome kind of tenderneſſe towards God, and relenting for his hard opinion of him in former times, through apprehenſion of Gods ſuppoſed love, which he gathers from theſe outward things that are ſo ſweet and ſavoury to him, and loved dearly by him; therefore he cannot but take it kindly that God is ſo liberal to him: upon which account he may be in ſome ſort thankful for what he hath, and go to God for more. But in adverſity he thinks the Lord deals hardly with him, and handles him too roughly: therefore he cryeth not, when he bindeth him eeJob 36.13Job 36:13. He returneth not to him that ſmiteth him neither doth he ſeek the Lord of HoſtsffIſa 9.13Isa 9:13. The rods put him out of love with the hand that uſeth it, and makes him really to do what Satan (who knew the nature of hypocrites, but underſtood not the power of grace) undertook Job ſhould do, namely to curſe him to his face ggJob 1.11Job 1:11. So that wretch, in a time of extream famine, Behold this evil is of the Lord, why ſhould I wait on the Lord any longerhh2 Kings 6.332 Kgs 6:33?

So, in trouble of conſcience (which to the hypocrite is his firſt taſt of hell) he is ſcar'd away, as Cain from the preſence of God, who fell to building of Cities iiGen. 4.17Gen 4:17to put the curſe out of his mind: In a word, inſtead of praying there is no voice comes from him, but that of murmuring and quarrelling, as if Gods wayes were not equal, or juſt: like the vaſſals of Anti-Chriſt, who gnawed their tongues, and blaſphemed the God of heaven becauſe of their paines and their ſores, but repented not of their deeds kkRev. 16.10Rev 16:10.

The hypocrite when he is at eaſe and hath nothing to diſturb or diſcourage him, may by ſome helpes of education, natural parts, common illumination, and meditation, make a ſhift to pray, and that eloquently, and aptly, to the admiration of many that hear him, yet without the ſpirit and life of prayer; But when the floods of great waters come, then he failes. Prayer indeed is a ſpiritual work, but is many times done carnally. He brings the body of the ſacrifice, and is his crafts-maſter in killing and dreſſing it, and laying the ſeveral parts and peeces in due order upon the Altar, but he wants fire to burn and conſume it: at leaſt, he wants the fire of the Sanctuary. It is ſtrange fire, if any, that he puts to his ſacrifice, and ſo it cannot be acceptable to God by Jeſus Chriſt: It is a fire kindled by a burning glaſs in the ſummer of proſperity; not fire from heaven, that will keep in, in the winter of tribulation.Differ:

Contrarily, the true Chriſtian prayeth as well in woe, as in weale.

He draweth water with a double-bucket, whereof the one is going down while the other is coming up. If one be coming up in his proſperity, the other is going down into the wells of ſalvation in his greateſt extremity. And although the ill natur'd child, and the baſtard, the hypocrite runs away when he is beaten, as fearing his father more than he loves him, yet the true child of God ſubmits to his fathers correction, even when he uſeth moſt ſeverity. Not fainting when rebuked of him llHeb. 12.5.Heb 12:5, much leſſe running from him. Correction diminiſheth not his love and duty, but rather addes more filial fear and reverence thereunto; making him no leſſe natural, but more reſpective; nor leſſe ſerviceable, but more diligent; no leſſe confident of Gods favour, but more careful to recover and keep it. In his affliction he will ſeek God early mmHoſ. 5.15Hos 5:15and ply him with moſt diligence.

Affliction therefore is noted as a ſpecial time and occaſion laid hold upon by a child of God to pray. Is any afflicted? let him pray? As if prayer were never more in ſeaſon then when God not only layes on troubles, but goes away and hides his face: Then is his child moſt earneſt to ſeek him, not giving over till he hath not only found p. 258him, but overcome him by his prayers and teares: then is he moſt forward, moſt hopeful, filling heaven with the ſighes of his heart, till his heart come to befilled with heavenly comforts.

Thus, this hypocrite ſhewes himſelf a Baſtard, becauſe he will not endure chaſtiſement whereof all are partakers nnHeb 12.8Heb 12:8, without running away from God; the true Chriſtian never ſhewes himſelf more to be a ſon in keeping cloſe to his father, than when he is under the rod: the one is ſtubborn, and will not bow, and therefore is brokenooIſa. 1.5Isa 1:5; the other is ducible, kiſſeth the rod, and therefore is healed ppHoſ. 6.1Hos 6:1.

Character 16 This hypocrite when he prayeth, affects most to do it in publick, and in the view of others.

Although the place of prayer ſeemes not to be much material in it ſelf, ſince the houre now is, and long hath been, that neither in that mountaine, or parcel of ground that Jacob gave to his ſon Joſeph (in which the Samaritans oft worſhippedqqJoh. 4.20 with ver. 5.John 4:20) nor at Hieruſalem; (which God himſelf made the place of worſhip for a time) are Chriſtians tyed to worſhip God; but Gods will is, that men pray every where; provided that they lift up holy hands, without wrath and doubting rr1 Tim. 2.8.1 Tim 2:8: yet, as this hypocrite ordereth the matter, the places he prayeth in, will be very material to ſhew his difference from the true Chriſtian.

He is little ſhort of Balaam in the choice of his places to offer ſacrifice. An high hill (although one of the high places of Baal) from whence he may ſee the utmoſt part of the people ssNum. 22.41Num 22:41; and they him, is in his opinion, the fitteſt place for his devotion.ttNum. 23.1Num 23:1. If that will not do it, the top of Piſgah, mayuuver. 14. If he have not company enough to witneſſe his devotions in the Synagogue, he will out into the Corners of the ſtreetes, where men can paſſe no way but they muſt take notice of him. Theſe are the places wherein his ſoul delighteth: he loves to pray ſtanding in the Synagogues, and at the corners of the ſtreetes that he may be ſeen of men wwMat. 6.5Matt 6:5. And, to be ſeen the better, he will rather ſtand, then kneele before the Lord his Maker xxPſal. 95.6Ps 95:6. For which purpoſe, kneeling in prayer is almoſt out of faſhion. He is content to leave behind him, in all places tokens of his jollity, or ſinful delightsyyWiſ. 2.9Wis 2:9; but not of his piety: the higheſt and moſt frequented Theatre is his ſtage for that. He reſerveth his goodneſſe for company, for ſome ſpecial company, as men do their beſt cloathes. It is too much for him to be good in private or alone. For, either,

He hath no ſpecial or ſecret errand to the Lord, which none can utter, nor muſt know, but God and himſelf. He pretends that he hath nothing to ſay to God, but he cares not who heareth it. He hath no ſecret ſins that he meanes to rip up, no particular wants that he is willing to be known of, no ſpecial graces that he cares to be a ſuitor for. He hath enough for the Market, and can ſet face good enough upon his publick devotions. Therefore publick audience is enough for him. If he may be heard as others, or for others, and fare as they do (as the ignorant Papiſts) it is all he ſeeketh. More would but put him to more labour, which he likes not. Or,

He is afraid of God, if with Jacob, he come to him alone zzGen. 32.24Gen 32:24. Ten to one but there will be a wrestling, that will end in making him to halt aaver. 31.. Although he hath no private buſineſſe with God, yet he is afraid God hath ſome ſpecial controverſie with him bbMic. 6.2.Mic 6:2, and will plead with him more than he is willing to heare of. He knowes how he hath carried himſelf towards God, and what God knoweth by him; and that it is terrible for ſuch an one as he is to look God in the face, and to give a particular account of his doings to ſuch a prying Judge, at a private enter-view and conference. Yea, he findes conſcience her ſelf within him, ready to rack him on Gods behalf, and to ſet his ſecret ſins (as well as thoſe that are more open) in order before him.

And, if after all this, he do ſo ſteele his heart and face, as to give God a meeting in private: he is in little eaſe till he be diſmiſſed. He is never well till the conference be ended, the action over, and he, in other company, to put all that God ſpake to him at that meeting, out of his mind. And ſeeing praying cannot (for he reſolveth p. 259it ſhall not) make him weary of ſinning, he will ſo uſe the matter that ſinning ſhall make him weary of praying.

Nor is it his meaning to refuſe or put by all private prayers, in down-righttermes; but, he is for the publick prayers of the Church, as being much better, and more acceptable to God, then the private devotions of a few particular men. He would not have you think that he waveth private prayers out of feare, but rather chooſeth the publick out of judgement. Thus many men love to make compariſons between publick and private prayers, that truly care for neither; yet they do it, to ſhift their hands off that which they care leaſt for. And many times both are beſt reconciled when they agree to throw off both. And indeed, ſeldome do hot ſticklers in ſuch a controverſie get good by either.

On the Contrary,Differ. the true Chriſtian delighteth to meet God in private.

He is no enemy, no neglecter of publick prayer. He ſtayeth not in his houſe, or ſtudy untill the publick prayers be over, as thinking he can be better employed; Nay, he is glad when any ſay unto him, let us go into the houſe of the Lord ccPſ. 122.1.Ps 122:1, he will pay his vowes to the Lord (which the hypocrite will make, but not pay) in the preſence of all his people ddPſ 116 14.Ps 116:14. He will give thanks unto God in the great congregation, and praiſe him among much people eePſ. 31 18.Ps 31:18; Yea, he will invite others, and ſay, come ye, and let us go up into the mountain of the Lord, to the houſe of the God of Jacob ff…ſa. 2.35.. But, he contenteth not himſelf with publick performances. Therefore being to pray, he firſt enters into his cloſet, and ſhuts the door ggMat. 6 6.Matt 6:6. Yea, he communeth with his own heart upon his bed hhPſ. 4.4.Ps 4:4. This makes him fitter for the publick; hereby, God prepareth his heart to pray, that he may cauſe his own eare to heare iiPſ. 10.17.Ps 10:17. Hither alſo doth he reſort, afterwards to harrow in more effectually the good ſeed that hath been ſowen in publick.

Prayer in general, diſtinguiſheth a profeſſor from perſons openly profane. For they who call upon the Name of the Lord, are Saints by calling. Private prayer excludeth the hypocrite before men (for ſcarce will any man pray ordinarily in private, that prayeth to be ſeen of men;) but only hearty and ſpiritual prayer, excludeth the hypocrite before God: and this makes the ſincere Chriſtian accepted where ever he performeth it.

To him all the world is Gods houſe, and every houſe an houſe of prayer, every cloſet a Chamber of preſence, and every place a Temple for ſpiritual worſhip. Therefore he will not be tyed to ſolemn places or times, but takes the advantage of all for promoting his ſuites. He that hath an earneſt ſuit, waiteth not, till the King ſit down in the chaire of ſtate, but watcheth where he may ſooneſt come at him, and delivers his petition where ever he meeteth him. So the Chriſtian who is more for ſeriouſneſſe than ſolemnity, preferres his prayer where ever God can be found. He hath ſome ſuites to move to the Lord where ever he meets him.

But, as Queen Eſther, in that ſpecial ſuit, ſingled out the King and Haman, at a private Banquet in her own houſe kkEſther 5.Esth 5, that ſhe might there have greater liberty of ſpeaking her mind in particular (which perhaps had not been ſo fit, in publick) and better opportunity of making the King her friend, againſt ſo potent an enemy; and, leſt one invitation and entertainment ſhould prove too little to carry ſo great a buſineſſe, ſhe takes the ſame courſe againllcap. 7.; ſo this Chriſtian is careful to invite the Lord again and again home to his houſe, to a ſecret Parly, where he hath his petition ready to emplore his favour againſt ſome ſpecial corruption, or temptation, perhaps (as ſome diſeaſes, in ſome parts of the body) not ſo fit to be particularly mentioned in publick; and, as in caſe of life and death, to plead againſt his ſpecial ſin, and tell God boldly to the face of his luſt, the adverſary and enemy is this wicked Haman mmEſt. 6.7.Esth 6:7. This pride, this envy, this ſecret murmuring, this unclean luſt, this earthly-mindedneſſe, this hardneſſe of heart, &c.

He is not content to ſee or meet the King with others in publick ſhewings of himſelf, but he muſt be as Huſhai, the Kings companion nn1 Chr. 27.331 Chr 27:33; his friend, as Abraham ooJam. 2.23.Jas 2:23; his p. 260favourite as John to Chriſt, and our Saviour alloweth it to all his obedient diſciples, I have called you not ſervants, but friends ppJoh. 15.15John 15:15. He hath no intimate acquaintance with God that hath not ſomewhat to ſpeak in his eare, and to poure into his boſome, which all muſt not heare, and which the Miniſter himſelf cannot hit upon. Therefore he redeemeth times and opportunities, and divideth the times of ſurceaſe from outward labours, that he may have ſome for heavenly meditation and prayer in ſecret, as well as for his bodily food, and reſt.

If he be a ſervant, he is glad of the night, not only as the end of his work, but as affording opportunity to pray privately to his beſt friend, and deareſt love: and to take up his ſong in the night qqPſal. 77.6Ps 77:6. If lovers cannot come together by day, how hard ſoever they have wrought all day long, and how narrowly ſoever they be watched, they will make an hard ſhift to ſteale an opportunity of meeting in the night, when others are in bed and faſt aſleep. Nor will the Chriſtian-ſervant be behind in this, his ſoul deſireth his God in the night, and with his ſpirit will he ſeek him early rrIſa. 26.9Isa 26:9. By night upon his bed will he ſeek him whom his ſoul loveth ssCant. 3.1Song 3:1. And if he find him not there, he will get up, and go about the City, he will adventure a taking by the Watch; yea, a beating too, for Chriſt, rather than not find himttCant. 5.7Song 5:7.

He is glad of ſolitarineſſe, after the manner of lovers too: therefore he ſhunneth, not only ill company at all times, but alſo good company at ſome times: becauſe all company, leſſe or more hindreth him from private enjoying of his beloved. He can make uſe of any place to converſe with God; of a mountaine, as Chriſt of Mount Olives, Moſes of Mount Nebo; and, of the houſe-top, as Peter; not as being neerer heaven, or out of ſuperſtition, but as more remote from company and diſtraction, and ſo more elevated above the world; and to ſee the Hill, as a finger pointing him to heaven-ward. He can alſo do as much in a Dungeon, as Joſeph…, Paul, Silas and others. Every place where his heart hath a ſacrifice ready, and fit for God, is to him an Altar to offer it upon. For he ever carries about him a ſuper-altare, which is his faith, that will enable Abel to offer a better ſacrifice in the wide field, then Cain, in the houſe**Heb. 11.4Heb 11:4.

Thus, this hypocrite is glad of pnblick prayer, to avoid private, as a man is to beſtow a few cold complements in the ſtreet upon him than he is loth to entertaine at his houſe; the true Chriſtian is as a man that meeteth in the ſtreet a friend whom with great joy he carrieth home to his houſe, and is loth to part with himuuCant. 3.4Song 3:4. The hypocrite is content to attend aloof, as a ſervant at large, but no favourite; as one of Gods Court, but none of his Councel; but the child of God thinkes he can never be neer enough, he will dwell in the ſecret place even in the heart of the Moſt High, and abide under the ſhadow of the Almighty wwPſal. 91.1Ps 91:1; nor will this ſatisfie him, unleſſe Chriſt ſet him as a ſeale upon his heart xxCant. 8.6Song 8:6.

Character 17 This hypocrite prayeth with reſpect to his lust.

His ends in praying are as bad as all the reſt. He hath ſome corrupt end, ſome luſt or other to gratifie, in every prayer he maketh, it is either to ſatisfie his voluptuous yyJames 4.3Jas 4:3, covetous zzMat. 13.14Matt 13:14, or ambitious deſires; that he may have ſomewhat to put in, or to put on, or to ſet him up higher; at leaſt, to procure commendation and applauſe of men, and to have that for his rewardaaMat. 6.5Matt 6:5; which feedeth in him the pride of life bb1 John 2.161 John 2:16. In a word, he lands all at himſelf, ſelf begins, and ſelf endeth his prayer. That it may be well with him ccJer. 42.6.Jer 42:6, that he may be rich here, and not go to hell hereafter.

If God will but grant him this, he will ask, or deſire no more.

He ſeldome (or ſuperſtitiouſly and coldly) prayeth for others: he had rather others ſhould ſave him that labour; and pray for him. As Pharaoh made uſe of Moſes to pray for him in his troublesddExod. 9.28.Exod 9:28, ſo he had rather make uſe of the Miniſter to pray for him, than put himſelf to the trouble of praying for himſelf; juſt as Symon Magus, when adviſed to pray for mercy, Pray ye to the Lord for me, that none of theſe things which ye have ſpoken, come upon me eeActs 8.24Acts 8:24. Yea, he can for a need, thus put off his own father, Abi pater, tu potius Deos comprecare? be gone father, and rather petition the Gods thy ſelf, than expect this of me.

p. 261It is the laſt and worſt part of his prayer that he maketh and beſtoweth upon the Churches at home, or abroad, and upon proſperity that ſhall ſucceed, unleſſe for the continuance and proſperity of his ownffPſal. 144.12Ps 144:12. He ſeldome or never remembreth the afflictions of Joſeph ggAmo 6.8. He had rather his right hand ſhould forget her cunning, then that he ſhould be troubled to remember Jeruſalem hhPſal. 137.5Ps 137:5; and that his tongue ſhould cleave to the roof of his mouth iiverſe 6, then he be put to pray for her. But leaſt of all doth he reſpect or look after the honour of God, or the hallowing of his Name in prayer; rather he leaves the care thereof to God himſelf, and to thoſe that have a minde to eſpouſe his quarrels, and to lay ſuch matters to heart.

On the Contrary,Differ. the true Chriſtian in prayer hath chiefeſt respect to the higheſt ends.

In things that concern himſelf, he prayeth for what is good for the body, but more for the good of his ſoul. For outward things he prayeth; but, as they are held out in the promiſe, ſo far as they are good for him, as well as in themſelves: not to ſatisfie his appetite or luſt; but to ſupport and ſupply him while employed by God in his ſervice: he prayes for ſufficiency and conveniency, not for ſuperfluity, not for abundance, neither for poverty nor riches, but food convenient for him kkProv. 30 8Prov 30:8, for bread to eate, and rayment to put on llGen. 28.20Gen 28:20; and therewith he will endeavour to be content mm1 Tim. 6.81 Tim 6:8. But his main care is for ſpiritual, sby how much the ſoul is more pretious then the body; here he prayes that he may have plenty, that he may be bleſſed with all ſpiritual bleſſings in heavenly things in Christ nnEpheſ. 1.3.Eph 1:3, that he may be compleat in himooCol. 3.10Col 3:10, that he may be filled with all the fulneſſe of God ppEpheſ. 3.19Eph 3:19, not with all the fulneſs that is in God, for that is incommunicable; but, with all the fulneſſe that is of God; that he may be as full of that, for his part, ſo far as he is capable, as God is for his, of that which is eſſential.

In praying for others he obſerveth the ſame rule, the ſame fervency, which he doth in praying for himſelf. He prayes for that, not which ſome of them have moſt mind unto, as the Iſraelites had to Quailes, but which will do them moſt good. He prayeth, either thus, Da ut dem, enable me to help them; or at leaſt, Da ut dent, furniſh them to miniſter unto me. Thus whom he cannot help with his hand or purſe, he helpeth them with his prayer both in hand and purſe; in body and in ſoul, in carnals and in ſpirituals, that they may be every way the better for him, and find by experience as Laban did, that the Lord hath bleſt them for his ſake qqGen 30.27Gen 30:27. Yea, thus doth he help whole Churches too. He is as David, that when he never had ſo much need in his life to beg hard for pardon of his own ſin, yet he cannot forget to pray alſo to the ſame God, to do good in his good pleaſure unto Zion, and to build the Walls of Hieruſalem rrPſal. 51.18.Ps 51:18, which his ſins perhaps hath or may pull down: to encreaſe Labourers, and to ſend them forth into his harveſt ssMat. 9.38.Matt 9:38.

Hereby he may be a good States-man, a Common-Wealths man, a Pillar to the Church of God, how mean ſoever he be in reſpect of his outward rank and eſteem among men. Hereby, be he never ſo weak, he may be a Warriour, one of Chriſts Worthies (exceeding thoſe of David tt2 Sam. 23.82 Sam 23:8) in the Warres of the Lord; as Elias uu2 Kings 2.122 Kgs 2:12, and after him Eliſha ww2 King. 13.142 Kgs 13:14: were proclaimed the Chariot of Iſrael, and the horſe-men thereof. Hereby Moſes fought more powerfully againſt Amaleck on the top of the Hills, then Joſhuah, with his ſword in the Plain xxEx. 17.10, 11Exod 17:10Exod 17:11; and Samuel did more by his prayers againſt the Philiſtines, than all the Army of Iſraelyy1 Sam 7.8, 9, 10.1 Sam 7:81 Sam 7:91 Sam 7:10. It was ſaid of the Romanes, that they overcame their enemies, ſitting; meaning, that their Senate by their wiſdome wonne more victories than their Armies did battailes by fighting. But the Chriſtian gets his victories kneeling; the enemy fights by crafty counſel, but he fights by prayers, as David againſt Ahitophel, and prevailedzz2 Sam. 15.312 Sam 15:31. Thus the pooreſt may be a bountiful giver, and that, of a greater gift then the almes he receiveth; bleſſing being better than clothing aaJob. 31.20.Job 31:20.

But eſpecially he hath both his eyes moſt intent upon the honour of God, looking upon the chief part in prayer, which is praiſe, that more immediatly concerneth God, as p. 262duplicate page p. 263duplicate page p. 262a part of that homage and ſervice that is a more peculiar tribute to his Glory, For ſo God accounts it, who ſo offereth praiſe, glorifieth me bbPſal. 50.23.Ps 50:23. Yea, the ſame value he puts upon his own deliverances given at the prayers of his ſervants.ccver. 15. Therefore the Chriſtian is careful that what ever market he maketh for himſelfe, God may be the chief gainer; and that what ever becomes of himſelf, God may ſtill be advanced by glorifying his Name? ddJoh. 12.28.John 12:28to which he is ſure to receive this anſwer, I have both glorified it, and will glorifie it againe, and that in and to the comfort of him that ſo prayeth.

eeJoh. 6.16.John 6:16Thus, this Hypocrite is a Paraſite that gives God a parcel of good words, but with an ayme at his own belly or back, as they that followed Chriſt for the loaves, not the miracles (l), to fill their bellies, not to nouriſh their ſoules; the true Chriſtian is more for others, then for himſelf; more for God, then for himſelf, and all others put together; the one goes to God as Gehazi to Naaman, for a talent of ſilver, and two changes of garments ff2 Kin 5.22.2 Kgs 5:22pretended to befor his maſter, to beſtow upon others, but, meant for himſelf; the other is as Dorcas, which made many coates and garments for others, while ſhe was with them ggAct. 9.39.Acts 9:39, but few for her own wearing: the one is wholly for ſelf-intereſt, the other for charity.

Character 18, This Hypocrite prayeth to put off other duties.

He careth not for prayer more then for other duties: but ſeeing he muſt own other duties, or loſe in his reputation among the godly, he dares not expreſly to oppoſe them, but ſets up prayer in competition with them: and becauſe this is the eaſieſt, he confeſſeth a judgement for prayer, againſt the other. Prayer, for his money; not becauſe he loves it better, (for he loves none at all) but becauſe the reſt are more cumberſom. Either the work of his Calling requires much & troubleſom bodily labor, prayer therfore being the eaſier, is preferred, and the works of his particular Calling muſt ſtand by, till prayer be diſpatched, and ſo that is imputed to his devotion, which is but his corruption. Hearing of the Word requires more time then prayer onelyonly, keeps him longer from his dinner, cometh neerer to his conſcience, and makes more bold with his ſecure heart. No marvel therefore if ſuch an one cry for leſſe preaching, and more prayer: not as loving prayer more: for how can he with love pray to him, whom he loves not to heare? But becauſe he loves neither, yet muſt not ſay ſo, he uſeth the ſtratagem of the Horatii to kill him firſt that is in beſt breath, that he may afterwards deſtroy the other that at preſent doth not come up ſo cloſe to him. Let him firſt remove Preaching, and he may ſooner ſend praying packing after.

But here in vaine man fighteth with his own ſhadow making Preaching an enemy to Prayer, which never had the leaſt jarre or quarrel one with the other, but what he maketh, or imagineth. He deſireth Prayer without Preaching; not that preaching would juſtle out prayer; but, becauſe he fancieth that ſome men plead for preaching without prayer; which none that truly knew either, ever did. Only they would have both to go hand in hand, which goes to his heart.

Prayer, if ſpiritually performed, is as great an enemy to the carnal heart as preaching, yet he liketh prayer better, becauſe in praying he hath the matter in his own hand and power, both for matter, words and time: eſpecially if a ſet-form be uſed, or if he be the mouth of the company. But let him that ſeeks thus to ſever theſe duties that God hath ſo wiſely joyned, read his ſentence from Gods own mouth; He that turneth away his eare from hearing the Law, even his prayer ſhall be abominable hhP…ov. 28.9..

Differ.On the contrary, The true Chriſtian the more he prayeth, the more he loveth, and engageth himſelf to every other duty.

In prayer he deſireth to be taught righteouſneſſe, judgment and equity, yea, every good path iiProv. 2.9.Prov 2:9: give me underſtanding, and I ſhall live, ſaith hekkPſal. 119.144Ps 119:144; and becauſe he knoweth, that to him that knoweth to do good, and he doth it not, to him his very knowledge is a ſin; llJam. 4.17.Jas 4:17therefore the very genious of prayer naturally leadeth to vow obedience, and to call upon God for ſtrength to obey. Thou haſt Commanded to keep thy precepts diligently; O that my wayes were directed to keep thy ſtatutes mmPſal. 119.4, 5Ps 119:4Ps 119:5! give me underſtanding, and I ſhall keep thy Law; yea, I ſhall obſerve it with my whole heart nnver. 34.. He returns from prayer, as a ſuiter from Court where he hath gotten an Office, that he may attend thereon with diligence and fidelity.

p. 263Nor can he more be without the Word, than without prayer, nor without obedience to the Word, than without the Word it ſelf. The Word directeth what to pray for according to the Will of God; he cannot put up one Petition but what the Word warranteth: therefore he muſt keep cloſe to the Word, or be extravagant. The Word alſo ſupporteth him with hope till his ſuit be granted; it is ſaith he, my comfort in my trouble, thy Word hath quickened me ooPſ. 119. v. 50.Ps 119:50. It is the treaſury of comforts and cordials, to a diſtracted ſoul, in the multitude of my thoughts within me, thy comforts refreſh my ſoul ppPſ. 94.19.Ps 94:19. It is his monitor to duty which he hath vowed in prayer, with my whole heart have I ſought thee, O let me not wander from thy Commandments. qqPſ. 119 10.Ps 119:10. What preventeth his wandring? this, I have hid thy Word in mine heart, that I might not ſinne againſt thee rrver. 11.? The Word calleth upon him to pay what he hath vowed? ssEccleſ. 5.4.Eccl 5:4and telleth him further, that he had been better he had never vowed, than that he ſhould vow and not pay ttver. 5.. Which all men know impoſſible to be payed, but by taking heed thereunto according to the Word.

Beſides, prayer is a ſpender, the Word is a nouriſher. While a man prayeth, he layeth out his ſoule and ſpirits at the Market to buy food; the Word in the mean time ſupports and feeds him till he hath made his market, and brought home what he went for; man lives not by bread only, but by every word that proceedeth out of the mouth of God uuMat. 4.4.Matt 4:4. Chriſt himſelfe lived upon it, till the Angels came and miniſtred unto him. wwver. 11.He that prayeth is as the ſons of Jacob going down into Egypt, to buy corne for him and his family. But they muſt take ſome food with them, or faint by the way: So muſt the Chriſtian in going for a bleſſing. He muſt ſtill keep cloſe to the Word till he attaine that which the Word directed him to pray for, not only as his warrant, but as his life. Yea, and when he hath gotten the bleſſing, the Word is as neceſſary to ſanctifie it, as prayer it ſelfe: for it is ſanctified by the Word and prayed xx1 Tim. 4.5.1 Tim 4:5.

Thus this hypocrite is a bountefeu, ſetting duties together by the eares, that he may either be rid of all, or pick and chooſe. The true Chriſtian is a reconciler, that endeavours to keep all duties in good correſpondence one with another. The one ſets up one duty to pull down another; the other ſets up all, to ſtrengthen each other: the one ſeekes to divide them, that he may deſtroy them; the other keepes them together, that he may ſave himſelf.

This hypocrite by his praying palliateth ſin. Character 19

The Jewes of old took Sanctuary and protection in the houſe of prayer to bear them out in all their abominationsyyJer. 7.9 10.Jer 7:9. The Phariſee will not make a long prayer, but he will be well paid for his paines. He hath a mind to devoure the Widowes houſe, and for a cloak to throw over this rapine, he uſeth prayer zzMat. 23.14Matt 23:14. This hypocrite hath ever ſome wickedneſſe in his eye; when he is more then ordinarily buſie at his prayers. The Papiſt ſeemes devoutly charitable to ſet a rich man out of Purgatory, but it is to cheat the heire of a good part of his eſtate under colour of praying for his fathers ſoul. This hypocrite prayeth, but it is the better to cover ſome boſome-luſt, ſome ſecret way of ſinning that he would fain hide by ſpreading this ſpecious veile over it; in hope that however ſome men may talk their pleaſure of him, yet no good man that converſeth with him, and heares him pray, will ever believe what others charge him with.

On the Contrary, the true Chriſtian by prayer growes into more hatred of ſinne, Differ.and ſtrength againſt it.

The very duty of prayer makes ſin more loathſome, and grace more active againſt it. He that hath often uſed all his art and skill againſt a priſoner at the Bar, to ſet forth the venome of his heart and the leudneſs of his practiſe, muſt needs riſe more and more in his heart againſt him. And he that in prayer hath uſed ſo many hard words againſt his luſt, and aggravated the foulneſſe of it by ſo many Arguments, and done it in good earneſt, muſt needes grow into greater deteſtation of it▪ For there needes no more Arguments to draw an ingenuous ſoule to hate ſinne, but to ſet forth ſinne naked in all her deformities before him.

p. 264And as it is a curb from evil, ſo it gives ſtrength to the ſoul againſt it. Prayer is a main peece of the ſpiritual ArmouraaEpheſ. 6.18Eph 6:18. Yea it is foreign, the weapon of weapons which helpeth us to make uſe of the whole Panoply of a Chriſtian. This is that weapon which he muſt not only brandiſh, but uſe to purpoſe, to kill and ſlay all thoſe luſts that war in his members and fight againſt his ſoul, even when he hath put on the whole Armour of God. It is that which makes him ſtrong not only againſt corruption, but even to wreſtle with God himſelf, as Jacob with the Angel, and to prevaile with himbbHoſ. 12.3Hos 12:3, although not againſt him.

A Chriſtian having prayed in the morning, is both ſtronger every way in himſelf, and better guarded by God and Angels all the day after, as Jacob was in his greateſt feares. Prayer binds the hands of blood-thirſty-men, as once it did the mouth of the Lions when Daniel was thrown into the Den amongſt themccDan 6.20Dan 6:20, it is the key of the day to open the door of grace and bleſſings unto him: and it is the lock or bolt of the night that ſhuts him in ſafe from the dangers and terrours of the dark.

Thus, this hypocrite maketh uſe of devotion to cover, or countenance iniquity; the true Chriſtian emproveth his prayers to be rid of all evil. The one prayeth, and fasteth too, for ſtrife and debate and to fight with the fift of wickedneſſe ddIſa. 58.4Isa 58:4. the other prayeth to unlooſe the bands of wickedneſſe, to undo the heavy burdens, and to let the oppreſſed go free, and to break every yoke eever. 6. The one prayeth, to take the bread out of the poor mans mouth; the other, to deale his bread to the hungry, and to bring the poor that are caſt out; to his houſe ffver. 7;

Character 20 This hypocrite prayeth, rather for deſire of the bleſſing; than for love to the duty.

He lookes upon prayer as an hook to draw in bleſſings; and ſo he likes it: but not as a Sword to deſtroy his luſts, for ſo he loaths it. Were it not for the fruit of prayer dropping into his own mouth, he would not give one ſhake to the tree on which that fruit groweth. As the covetous earth-worme toyles and drudgeth early and late, not to honour God in a lawfull calling, but to get wealth which is all the Gods he careth for: ſo doth this hypocrite toyle and drudge at prayer, as Saul forced himſelf to offer a ſacrifice, meerely for his own endsgg1 Sam. 13.121 Sam 13:12. Not that he careth for prayer, more then Saul for a burnt-offering. Could Saul have ſtayed the people together without it; he would have ſtayed long enough without giving Samuel occaſion to chide him for offering of it. And could this hypocrite have his hearts deſire without praying, he would ſoon be of their mind who had rather pay then pray;Seneca. magni emitur quod precibus emitur, ſay ſome high Spirits, he payes deareſt that buyes with prayers, ſo thinkes this hypocrite, becauſe as prayer helpes him one way, ſo it ſhames and vexeth him another way, in that it brings him too near to a God that careth for none ſuch as he is.

Differ.On the Contrary, the true Chriſtian loves prayer for it ſelf.

He loves it as an Ordinance of God, as well as a meanes of bleſſing to himſelf. He findes ſweetneſſe in the duty, as well as in the ſucceſſe: as it brings him into the preſence of his God whom his ſoul loveth, as well as it drawes down bleſſings from God as a fruit of his love: as it drawes down ſpiritual bleſſings, as well as things of this life, Yea there are many things in prayer beſide the bringing in the hypocrites God, Mammon. It ſanctifieth every bleſſing to a Chriſtian as well as procures it for himhh1 Tim 4.51 Tim 4:5.

It maketh every bleſſing the ſweeter, a Ring ſent as a love-token, is more eſteemed, then that which is bought with ones money, or found by chance. How ſweet was the bleſſing of Iſſue to Iſaack and Rebeccah, to Elkanah and Hannah, when it was not only the fruit of the womb, but the return of prayer! It was the ſweeteſt water that ever Sampſon drank of, out of the Jaw-bone of an Aſſe, which he got by prayer; and for which he named it En-hakkore, the Well of him that prayed iiJudg 15.19Judg 15:19. He that prayeth not, cannot ſee Gods goodneſſe in any thing. Therefore the Chriſtian prayeth that he may ſee it in every thing, as Jacob did in the countenance of his brother Eſau kkGen. 33.10Gen 33:10. To him that converſeth with God by prayer, a letter, or meſſenger, p. 265or ſome ſleighter accident many times caſteth in greater comforts into his boſome, then great wind-falls to them that live without God in the world. To the one, great matters come ſhort of ſatisfaction, to the other ordinary benefits exceed expectation: becauſe the one lookes for comfort in the gift, the other is ſwallowed up in the boundleſſe mercy and bounty of the Giver: eſpecially compared with the unworthineſſe of the receiver. Nothing can be accounted ſmall that comes from ſo great love, and is beſtowed on ſo mean deſert.

Prayer is that which not only ſweetens mercy, but nouriſheth faith and hope in God of farther and greater bleſſings, making the receit of one, a pledge and pawn of another; thou haſt delivered my ſoul from death, wilt not thou not deliver my feet from falling llPſal. 56.13Ps 56:13? He being and proclaiming himſelf to be a God hearing prayer, this cannot but encourage all fleſh to come unto him mmPſal. 65.2.Ps 65:2; eſpecially when himſelf gives it in command, look unto me all ye ends of the earth, and be ye ſavednnIſa. 45.22.Isa 45:22.

It encourageth him to the labours of his calling, becauſe prayer addeth to the ſtrength of the labourer as well as to the iſſue of his labour, which it crowneth with ſucceſſe; and where the labour endeth, the ſucceſſe beginneth: ſo that prayer is a Coadjutor in his labours, and an Inſurancer of his profit. It not only makes the burden light, but the gaines heavy, if not alwayes in the purſe, yet in the heart. By this meanes, the bleſſing of God maketh rich, and he addes no ſorrow with it ooProv. 10.22Prov 10:22: not that a rich man (although an holy man) hath no ſorrow: for, who more? But he hath never a whit the more for his riches, as they come from God into his poſſeſſion, whatever he may ſuſtain through the envy and malice of the world, at the hands of men. His riches have no thornes in them, although men may caſt him upon a bed of thornes for them.

It maketh him more in love with God, when he hath ſo much experience of the goodneſſe, bounty, fidelity of God, in hearing prayer. Every return of prayer is a new love-token from heaven that raiſeth the heart of the receiver unto heaven; Therefore he concludeth that he can no more live without prayer, then he can live without God, his prayer is his breath: without breathing, the body would be enflamed by the heat of his own entralls; ſo without this breathing of prayer, the ſoule would ſoon wax ſo hot, as to ſet all on fire within him ppPſal. 39.3.Ps 39:3. He hath no help againſt it, but to ſpeak unto God in prayer. He meetes with much evil in the world, where ſhould he take Sanctuary? where ſhould he poure out his complaints? but into Gods boſome. To what ſhelter ſhould he retire, but only to God? and how to him, but by prayer? this is that which ſecures him, not only from the world, but his own evil heart; and brings him not only into the Court of heaven, but to the throne of grace, the fountain of light and life.

Thus, this hypocrite is a fool that hath a price in his hand to get wiſdome, and all other treaſures of heaven, but he hath no heart unto it. The true Chriſtian is as the skilful Chymist, that can extract all good things out of that one body of prayer. The one knowes no uſe of it, but only to get the good things of this world; the other improves it as the Angel did the ſacrifice of Manoah, to go up to heaven in the flameqqJudges 13.20Judg 13:20.