Chapter 4, A cabinet of choice jewels, or, A box of precious ointment being a… by Thomas Brooks (1669) | AskReformation

Skip to content

First, An Hypocrites inside is never answerable to his outside; §1an Hypocrites inside is one thing,¹ and his outside another thing; an Hypocrite is outwardly clean, but inwardly unclean; he is outwardly glorious, but inwardly inglorious. Hypocrites are like Apothecaries galley pots, having without the title of some excellent Preservative, but within they are full of some deadly poison; they are like the Egyptian Temples, that were beautiful without, but within there was nothing to be found but Serpents and Crocodiles, and other venomous creatures. Hypocrites trade more for a good name, than for a good heart; for a good report, than for a good conscience; they are like Fiddlers, more careful in tuning their Instruments, than in watching their spirits.² Hypocrites are like white silver, but they draw black lines; they have a seeming sanctified outside, but stuffed within with ⟨p. 288⟩malice, worldliness, pride, envy, &c. Like window cushions, made up of velvet and richly embroidered, but stuffed within with hay. An Hypocrite may offer sacrifice with Cain, and fast with Jezebel; and humble himself with Ahab, and lament with the tears of Esau; and kiss Christ with Judas, and follow Christ with Demas; and offer fair for the holy Ghost with Simon Magus, ³and yet for all this his inside as bad as any of theirs. An Hypocrite is a Cato without, and a Nero within; a Jacob without, and an Esau within; a David without, and a Saul within; a Peter without, and a Judas within; a Saint without, and a Satan within; an Angel without, and a Devil within.⁴ An Hypocrite is a Jew outwardly, but an Atheist, a Pagan,⁵ a Turk inwardly. I have read of certain Images, which on the outside were covered with gold and pearl, resembling Jupiter and Neptune, but within were nothing but spiders and cobwebs; a fit resemblance of Hypocrites. Hypocrisy is but an outside, like cloth of Arras, fair and beautiful without; but if you look to the inside, you shall find nothing but rags and ends. That Monk hit it, that said, To be a Monk in outward show was easy, but to be a Monk in inward reality was hard. To be a Christian in outward show is easy, but to be a Christian inwardly and really is very hard. An Hypocrites inside never echoes or answers to his outside; his inside is vicious, and his outside is Religious:

FIrst, An Hypocrites inside is never answerable to his outside; §1an Hypocrites inside is one thing,¹ and his outside another thing; an Hypocrite is outwardly clean, but inwardly unclean; he is outwardly glorious, but inwardly inglorious. Hypocrites are like Apothecaries gally pots, having without the title of some excellent Preservative, but within they are full of some deadly poyson; they are like the Egyptian Temples, that were beautifull without, but within there was nothing to be found but Serpents and Crocodiles, and other venemous creatures. Hypocrites trade more for a good name, than for a good heart; for a good report, than for a good conscience; they are like Fidlers, more careful in tuning their Instruments, than in watching their spirits.² Hypocrites are like white silver, but they draw black lines; they have a seeming sanctified outside, but stuff'd within with ⟨p. 288⟩malice, worldliness, pride, envy, &c. Like window cushions, made up of velvet and richly embroydered, but stuff'd within with hay. An Hypocrite may offer sacrifice with Cain, and fast with Jezabel; and humble himself with Ahab, and lament with the tears of Esau; and kiss Christ with Judas, and follow Christ with Demas; and offer fair for the holy Ghost with Simon Magus, ³and yet for all this his inside as bad as any of theirs. An Hypocrite is a Cato without, and a Nero within; a Jacob without, and an Esau within; a David without, and a Saul within; a Peter without, and a Judas within; a Saint without, and a Satan within; an Angel without, and a Devil within.⁴ An Hypocrit is a Jew outwardly, but an Atheist, a Pagan,⁵ a Turk inwardly. I have read of certain Images, which on the outside were covered with gold and pearl, resembling Jupiter and Neptune, but within were nothing but spiders and cobwebs; a fit resemblance of Hypocrites. Hypocrisie is but an outside, like cloth of Arras, fair and beautiful without; but if you look to the inside, you shall find nothing but rags and ends. That Monk hit it, that said, To be a Monk in outward shew was easie, but to be a Monk in inward reality was hard. To be a Christian in outward shew is easie, but to be a Christian inwardly and really is very hard. An Hypocrites inside never ecco's or answers to his outside; his inside is vicious, and his outside is Religious:

:580p. 288–289§2

Secondly, No hypocrite under heaven is totally divorced from the love and liking of every known sin, there is still some secret lust or other,¹ which as a sweet morsel he rolls under his tongue, and will not spit it out; every Hypocrite tolerates some evil or other in himself, and takes liberty to transgress. An Hypocrite will make hard shift to daub up his conscience, and to secure himself from the checks thereof. After once the bag was committed to Judas his custody, after once he was chosen into that sweet office, he quickly put conscience ⟨p. 289⟩out of office,² and never left stealing and licking his fingers, whilst there was any money in his bag to finger. Herod knew much, and heard John Baptist, and had some temporary affections, and did many good things, Mark 6.20. But yet, 1. He kept Herodias his brother's wife, Mark 6.17. 2. He took away the life of John the Baptist, Mark 6.27. 3. He sets Jesus Christ at naught, and rejected him, Luke 23.11. As fair as Herod seemed to carry it, yet he lived in a known notorious sin, and unjustly murdered the messenger of God, and mocked and rejected Jesus Christ as a vile person. Some sin or other always reigns without control, in an hypocritical heart. As they say of Witches, that they have one familiar or another that still sucks them. An Hypocrite always reserves one nest-egg or another in his heart or life, for Satan to sit and brood on. Jehu did many brave things, but yet he kept up the worship of his golden calves. Naaman promises high, but yet he is for bowing in the house of Rimmon. The Pharisees were very devout, but yet they loved the praises of men, and the uppermost seats in the Synagogues. There is never an hypocrite in the world, but will do what he can to save the life of his sin, though it be with the loss of his soul. O Sirs! Satan can be contented that Hypocrites should yield to God in many things, provided they will be but true to him in some one thing; for he very well knows, that one sin lived in, and allowed, gives him as much advantage against the soul, as more. Satan can hold a man fast enough by one sin, as the Fowler can hold the bird fast enough by one claw; Satan knows, that one sin lived in and allowed, will mar all a mans sweetest duties and services; as one dead fly will mar the whole box of precious ointment, and as one jarring string will bring the sweetest music out of tune.

Secondly, No hypocrite under heaven is totally divorced from the love and liking of every known sin, there is still some secret lust or other,¹ which as a sweet morsel he rowls under his tongue, and will not spit it out; every Hypocrite tollerates some evil or other in himself, and takes liberty to transgress. An Hypocrite will make hard shift to daub up his conscience, and to secure himself from the checks thereof. After once the bag was committed to Judas his custody, after once he was chosen into that sweet office, he quickly put conscience ⟨p. 289⟩out of office,² and never left stealing and licking his fingers, whilst there was any money in his bag to finger. Herod knew much, and heard John Baptist, and had some temporary affections, and did many good things, Mark 6.20. But yet, 1. He kept Herodias his brother's wife, Mark 6.17. 2. He took away the life of John the Baptist, Mark 6.27. 3. He sets Jesus Christ at naught, and rejected him, Luke 23.11. As fair as Herod seemed to carry it, yet he lived in a known notorious sin, and unjustly murdered the messenger of God, and mocked and rejected Jesus Christ as a vile person. Some sin or other alwayes reigns without controul, in an hypocritical heart. As they say of Witches, that they have one familiar or another that still sucks them. An Hypocrite alwayes reserves one nest-egg or another in his heart or life, for Satan to sit and brood on. Jehu did many brave things, but yet he kept up the worship of his golden calves. Naaman promises high, but yet he is for bowing in the house of Rimmon. The Pharisees were very devout, but yet they loved the praises of men, and the uppermost seats in the Synagogues. There is never an hypocrite in the world, but will do what he can to save the life of his sin, though it be with the loss of his soul. O Sirs! Satan can be contented that Hypocrites should yield to God in many things, provided they will be but true to him in some one thing; for he very well knows, that one sin lived in, and allowed, gives him as much advantage against the soul, as more. Satan can hold a man fast enough by one sin, as the Fowler can hold the bird fast enough by one claw; Satan knows, that one sin lived in and allowed, will marr all a mans sweetest duties and services; as one dead fly will marr the whole box of precious ointment, and as one jarring string will bring the sweetest musick out of tune.

1Job 20.12, 13, 14
2It was a strange conceit of the Cerinthians and those Caini or Cainiani as they are called by some that honoured Judas the Traitor, as some divine and superhuman power, and called his treason a blessed piece of service, & that he knowing how much the death of Christ would profit mankind, did therefore betray him to death to save the race of men, and to do a thing pleasing to God. Irenaeus, Aug. de haeresi.It was a strange conceit of the Cerinthians and those Caini or Cainiani as they are called by some that honoured Judas the Traitor, as some divine and superhumane power, and called his treason a blessed piece of service, & that he knowing how much the death of Christ would profit mankind, did therefore betray him to death to save the race of men, and to do a thing pleasing to God. Irenaeus, Aug. de haeresi.

:581p. 289–292§2

'Tis said of Naaman the Syrian, ¹that he was a valiant man, and a victorious man, and an honourable man,² and a great favourite with his Prince, but a Leper: So it may be said of many Hypocrites, they have such and such excellencies, and they perform such and such glorious duties, but they live and allow themselves in this or that sin,³ and that mars the beauty of all their services. Satan knows, that ⟨p. 292⟩one sin lived in and allowed, will as certainly damn a man, as many; as one disease, one ulcerous part, may as certainly kill a man, as many. Satan knows, that one sin lived in and allowed,⁴ will render a man as unclean in the eye of God as many. If the Leper in the Law had the spot of leprosy in any one part of his body, he was accounted a Leper, although all the rest of his body were sound and whole: So he who hath the spot of the leprosy of sin allowed in any one part of his soul, he is a spiritual Leper in the eye of God, he is unclean, though in other parts he may not be unclean. The Schoolmen say, that if a sow do but wallow in one miry or dirty hole, she is filthy; and certainly, that soul that doth but wallow in any one sin, he is filthy in the eye of God. Satan knows,⁵ that one sin lived in and allowed, will as effectually keep Christ and the soul asunder, as many; as one stone in the pipe will as effectually keep out the water, as many. Satan knows, that one sin lived in and allowed, will make way for many; as one thief can open the door to let in many more. Satan knows, that one sin lived in and allowed, will as certainly shut the soul out of heaven, as many; one enemy may shut the door upon a man as well as many: and what difference is there between that man that is shut out of heaven for living in many sins, and he that is shut out of heaven for l•ving but in one sin? One sin lived in and allowed, will arm conscience against a man, as well as many: If there be but one crack in the honey glass, there the wasp will be buzzing. One sin allowed and countenanced, will spoil the music of conscience; one sin lived in and allowed, will make death as terrible and as formidable to the soul, as many; one hand-writing upon the wall made King Nebuchadnezzar's countenance to change,⁶ and his thoughts to be troubled, and the joints of his loins to be loosed, and his knees to be dashed one against another.

'Tis said of Naaman the Syrian, ¹that he was a valiant man, and a victorious man, and an honourable man,² and a great favourite with his Prince, but a Leper: So it may be said of many Hypocrites, they have such and such excellencies, and they perform such and such glorious duties, but they live and allow themselves in this or that sin,³ and that marrs the beauty of all their services. Satan knows, that ⟨p. 292⟩one sin lived in and allowed, will as certainly damn a man, as many; as one disease, one ulcerous part, may as certainly kill a man, as many. Satan knows, that one sin lived in and allowed,⁴ will render a man as unclean in the eye of God as many. If the Leper in the Law had the spot of leprosie in any one part of his body, he was accounted a Leper, although all the rest of his body were sound and whole: So he who hath the spot of the leprosie of sin allowed in any one part of his soul, he is a spiritual Leper in the eye of God, he is unclean, though in other parts he may not be unclean. The Schoolmen say, that if a sow do but wallow in one miry or dirty hole, she is filthy; and certainly, that soul that doth but wallow in any one sin, he is filthy in the eye of God. Satan knows,⁵ that one sin lived in and allowed, will as effectually keep Christ and the soul asunder, as many; as one stone in the pipe will as effectually keep out the water, as many. Satan knows, that one sin lived in and allowed, will make way for many; as one thief can open the door to let in many more. Satan knows, that one sin lived in and allowed, will as certainly shut the soul out of heaven, as many; one enemy may shut the door upon a man as well as many: and what difference is there between that man that is shut out of heaven for living in many sins, and he that is shut out of heaven for l•ving but in one sin? One sin lived in and allowed, will arm conscience against a man, as well as many: If there be but one crack in the honey glass, there the wasp will be buzzing. One sin allowed and countenanced, will spoyl the musick of conscience; one sin lived in and allowed, will make death as terrible and as formidable to the soul, as many; one hand-writing upon the wall made King Nebuchadnezzar's countenance to change,⁶

1Eccl. 10.1.
22 King. 5.1.
3Mat. 7.21, 22, 23.
4Lev. 31.
5Heb. 13.4. It is most true that the Heathen man saith, Qui habet unium vitium shabet omnia; he that hath any one vice (viz. reigning) hath all others with it. Seneca de benef. l. 5. c. 15.
6Dan. 5.5, 6.

:583p. 291–290§2

Thirdly, As an Hypocrites heart is never throughly subdued to a willingness to part with every lust, so neither is his heart throughly subdued to a willingness to perform all known duties; sometimes he is all for public duties, but makes no conscience of closet-duties, or of family-duties; sometimes he is all for the duties of the first Table, but makes no conscience of the duties of the second Table; and sometimes he is all for the duties of the second Table, but makes no conscience of the duties of the first Table; if he obeys one command, he willingly lives in the neglect of another; if he does one duty, he will be sure to cast off another; ⟨p. 290⟩as he is not willing to fall out with every sin, so he is not willing to fall in with every duty. An Hypocrites obedience is always partial, 'tis never universal, he still baulks or boggles with those commands that cross his lusts. The Pharisees fasted,¹ prayed, gave alms, and paid tithes: O, but they omitted the weightier matters of the Law, judgment, mercy and faith, and they were unnatural to parents, and under a pretence of praying,² they made a prey of widows houses; under a pretence of piety, they exercised the greatest covetousness, unrighteousness and cruelty, and that upon widows, who are (usually the greatest objects of pity and charity; they made no bones of robbing the widow, under a pretence of honouring of God: So Judas, under a pretence of laying up for the poor, robbed the poor; he pretended to lay up for the poor,³ but he intended only to lay up for himself, and to provide against a rainy day; it is probable that he had no great mind to stay long with his Lord, and therefore he was resolved to make the best market he could for himself. Judas being willing to set up for himself, under a cloak of holiness, he practises the greatest unfaithfulness. Though the Eagle soars high, yet still her eye is upon her prey; so though Judas did soar high in profession, yet his eye was still upon his prey, upon his bags; and so he might have it, he cared not who went without it; so he might be rich, he did not care though his Lord and his retinue grew never so poor. Judas under all his shows of sanctity, had not so much as common honesty in him; counterfeit holiness is often made a stalking horse to much unrighteousness;

Thirdly, As an Hypocrites heart is never throughly subdued to a willingness to part with every lust, so neither is his heart throughly subdued to a willingness to perform all known duties; sometimes he is all for publick duties, but makes no conscience of closet-duties, or of family-duties; sometimes he is all for the duties of the first Table, but makes no conscience of the duties of the second Table; and sometimes he is all for the duties of the second Table, but makes no conscience of the duties of the first Table; if he obeyes one command, he willingly lives in the neglect of another; if he does one duty, he will be sure to cast off another; ⟨p. 290⟩as he is not willing to fall out with every sin, so he is not willing to fall in with every duty. An Hypocrites obedience is alwayes partial, 'tis never universal, he still baulks or boggles with those commands that cross his lusts. The Pharisees fasted,¹ prayed, gave alms, and paid tythes: O, but they omitted the weightier matters of the Law, judgment, mercy and faith, and they were unnatural to parents, and under a p•etence of praying,² they made a prey of widows houses; under a pretence of piety, they exercised the greatest covetousness, unrighteousness and cruelty, and that upon widows, who are (usually the greatest objects of pity and charity; they made no bones of robbing the widow, under a pretence of honouring of God: So Judas, under a pretence of laying up for the poor, robbed the poor; he pretended to lay up for the poor,³ but he intended only to lay up for himself, and to provide against a rainy day; it is probable that he had no great mind to stay long with his Lord, and therefore he was resolved to make the best market he could for himself. Judas being willing to set up for himself, under a cloak of holiness, he practises the greatest unfaithfulness. Though the Eagle soars high, yet still her eye is upon her prey; so though Judas did soar high in profession, yet his eye was still upon his prey, upon his bags; and so he might have it, he cared not who went without it; so he might be rich, he did not care though his Lord and his retinue grew never so poor. Judas under all his shews of sanctity, had not so much as common honesty in him; counterfeit holiness is often made a stalking horse to much unrighteousness;

1Mat. 23.23. Chap. 6.
2Mat. 15.4, 5, 6.
3John 12.6. After some men have made a long and high profession, some one beloved lust or other, which they would never let go, parts Christ and them for ever.

:584p. 290–293§2

but certainly it were better, with the Philosopher, to have honesty without Religion, than to have Religion without honesty. An Hypocrite may exercise himself in some outward, easy, ordinary duties of Religion; but when shall you see an Hypocrite laying the axe to the root of the Tree, or a searching and trying his own heart, or severely judging his bosom sins, or humbly mourning and lamenting over secret corruptions, or doubling his guards about his own soul, or rejoicing in the graces, services or excellencies of others, or striving or pressing after the highest pitches of grace, holiness and communion with God, or endeavouring ⟨p. 293⟩more to cast out the beam out of his own eye, than the mote out of his brother's eye, or to be more severe against his own sins, than against the sins of others? Alas! an Hypocrite is so far from practising these duties, that he thinks them either superfluous or impossible. An Hypocrites obedience is always a limited and stinted obedience; it is either limited to such commands which are most suitable to his ease, safety, honour, profit, pleasure, &c. or else it is limited to the outward part of the command, and never extends it self to the inward and spiritual part of the command; as you may see in the Scribes and Pharisees; their obedience was all outward, they had no regard at all to the inward and spiritual part of any command; as is evident in that high charge that Christ gives in against them, Mat. 5. They did not murder, they did not commit adultery, they had an eye to the outward part of the command; but Christ charges them with unjust and adulterous thoughts, unchaste glances, contemplative wickedness, speculative uncleanness, &c. they having no regard at all to the inward and spiritual part of any command; common grace looks only to some particular duties, but saving grace looks to all. Renewing grace comes off to positives as well as negatives,¹ it teacheth us to cease to do evil, and it learns us also to do good; it teacheth us to deny all ungodliness and worldly lusts, and also to live soberly, righteously and godly in this present world. These words contain the sum of a Christians duty, to live soberly towards our selves, righteously towards our neighbours, and godly towards God, is true godliness indeed, and the whole duty of man.

but certainly it were better, with the Philosopher, to have honesty without Religion, than to have Religion without honesty. An Hypocrite may exercise himself in some outward, easie, ordinary duties of Religion; but when shall you see an Hypocrite laying the ax to the root of the Tree, or a searching and trying his own heart, or severely judging his bosom sins, or humbly mourning and lamenting over secret corruptions, or doubling his guards about his own soul, or rejoycing in the graces, services or excellencies of others, or striving or pressing after the highest pitches of grace, holiness and communion with God, or endeavouring ⟨p. 293⟩more to cast out the beam out of his own eye, than the mote out of his brother's eye, or to be more severe against his own sins, than against the sins of others? Alas! an Hypocrite is so far from practising these duties, that he thinks them either superfluous or impossible. An Hypocrites obedience is alwayes a limited and stinted obedience; it is either limited to such commands which are most sutable to his ease, safety, honour, profit, pleasure, &c. or else it is limited to the outward part of the command, and never extends it self to the inward and spiritual part of the command; as you may see in the Scribes and Pharisees; their obedience was all outward, they had no regard at all to the inward and spiritual part of any command; as is evident in that high charge that Christ gives in against them, Mat. 5. They did not murder, they did not commit adultery, they had an eye to the outward part of the command; but Christ charges them with unjust and adulterous thoughts, unchast glances, contemplative wickedness, speculative uncleanness, &c. they having no regard at all to the inward and spiritual part of any command; common grace looks only to some particular duties, but saving grace looks to all. Renewing grace comes off to positives as well as negatives,¹ it teacheth us to cease to do evil, and it learns us also to do good; it teacheth us to deny all ungodliness and worldly lusts, and also to live soberly, righteously and godly in this present world. These words contain the sum of a Christians duty, to live soberly towards our selves, righteously towards our neighbours, and godly towards God, is true godliness indeed, and the whole duty of man.

1Isa. 1.16, 17. Tit. 2.11, 12, 13.

:586p. 294§4

Fourthly, There is never an Hypocrite in the world that makes God, or Christ, or holiness, or his doing, or receiving good in his station, relation or generation; his grand end, his highest end, his ultimate end of living in the world; pleasures, profits and honours, are the Hypocrites all he aims at in this world; they are his Trinity which he adores and serves,¹ and sacrificeth himself unto; an Hypocrite's ends are corrupt and selfish. God may possibly be at the higher end of his work, but self is at the further end; for he that was never truly cast out of himself,² can have no higher end than himself. An Hypocrite is all for his own glory, he acts for himself, and from himself; so I may have the profit, the credit, the glory, the applause, come of God's glory what will; this is the language of an unsound heart. An Hypocrite will seem to be very godly when he can make a gain of godliness, he will seem to be very holy when holiness is the way to outward greatness and happiness; but this religious wickedness will double damn the Hypocrite at last. Self-ends are the operative ingredients in all an Hypocrite does, self is the chief Engine, self is the great wheel that sets all an hypocrites wheels a going. When hypocrites take up Religion,³ 'tis only to serve their own turns, to bring about their own carnal ends; they serve not the Lord, but their own bellies; they use Religion only as a stream to turn about their own Mill, and the more neatly to effect their own carnal projects. Simon Magus will needs be baptized, and he is very desirous to have power to give the holy Ghost to others; but his aim being only to get a name,⁴ and to get money, Peter tells him to his face, that his heart was not right in the sight of God. No man can go higher than his principles, and therefore an hypocrite having no higher principles than himself, all he does must needs be terminated in himself. Look, as all the Rivers that come from the Sea, do return back again to the Sea from whence they come, so all those duties which arise from a mans self, must needs centre in a mans self. An hypocrite always makes himself the end of all his service;

Fourthly, There is never an Hypocrite in the world that makes God, or Christ, or holiness, or his doing, or receiving good in his station, relation or generation; his grand end, his highest end, his ultimate end of living in the world; pleasures, profits and honours, are the Hypocrites all he aims at in this world; they are his Trinity which he adores and serves,¹ and sacrificeth himself unto; an Hypocrite's ends are corrupt and selfish. God may possibly be at the higher end of his work, but self is at the further end; for he that was never truly cast out of himself,² can have no higher end than himself. An Hypocrite is all for his own glory, he acts for himself, and from himself; so I may have the profit, the credit, the glory, the applause, come of God's glory what will; this is the language of an unsound heart. An Hypocrite will seem to be very godly when he can make a gain of godliness, he will seem to be very holy when holiness is the way to outward greatness and happiness; but this religious wickedness will double damn the Hypocrite at last. Selfends are the operative ingredients in all an Hypocrite does, self is the chief Engine, self is the great wheel that sets all an hypocrites wheels a going. When hypocrites take up Religion,³ 'tis only to serve their own turns, to bring about their own carnal ends; they serve not the Lord, but their own bellies; they use Religion only as a stream to turn about their own Mill, and the more neatly to effect their own carnal projects. Simon Magus will needs be baptized, and he is very desirous to have power to give the holy Ghost to others; but his aim being only to get a name,⁴ and to get money, Peter tells him to his face, that his heart was not right in the sight of God. No man can go higher than his principles, and therefore an hypocrite having no higher principles than himself, all he does must needs be terminated in himself. Look, as all the Rivers that come from the Sea, do return back again to the Sea from whence they come, so all those duties which arise from a mans self, must needs center in a mans self. An hypocrite alwayes makes himself the end of all his service;

11 John 2.16.
2John 6.26. Mat. 6.1, 5, 16. Gal. 4.17. Isa. 58.3. Mal. 3.14. zech. 7.5, 6, 7. Gen. 34.21, 22
3Rom. 16.18. Phil. 3.19.
4Acts 8.21.

:587p. 294–295§4

but let such hypocrites know, that though their profession be never so glorious, and their duties never so abundant, yet ⟨p. 295⟩their ends being selfish and carnal, all their pretensions and performances are but beautiful abominations in the sight of God. An hypocrite has always a squint eye, and squint eyed aims, and squint eyed ends in all he does.¹ Balaam spake very religiously, and he multiplied Altars and sacrifices; but the thing he had in his eye was the wages of unrighteousness. Jehu destroyed bloody Ahab's house, he executed the vengeance of God upon that wicked family; he readily,² resolutely and effectually destroyed all the worshippers of Baal, but his ends were to secure the Kingdom to him and his. Ahab and the Ninevites fasted in sackcloth, but it was merely that they might not feel the heavy judgments that they feared would overtake them. The Jews in Babylon fasted and mourned,³ and mourned and fasted seventy years, but it was more to get off their chains than their sins, it was more to be rid of their captivity than it was to be rid of their iniquity. Look, as the Eagle hath an eye upon her prey when she flies highest, so these Jews in all their fasting, praying, mourning, they had only an eye to their own ease, deliverance, freedom, &c. in all their Religious duties they were acted from evil principles, and carried on by self-respects; and therefore Daniel denies, that in all that seventy years captivity they had prayed to any purpose. All this is come upon us, ⁴yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth. It is the end that dignifies or debaseth the action, that rectifies it or adulterates it, that sets a crown of honour, or a crown of shame upon the head of it. He that commonly, habitually, in all his duties and services, proposes to himself no higher ends than the praises of men, or rewards of men, or the stopping the mouth of natural conscience, or only to avoid a smarting rod, or merely to secure himself from wrath to come, he is an hypocrite. The ends of a mans actions are always a great discovery either of sincerity or hypocrisy. Look, as great gifts, not sweetened with sincerity, are no ornaments to us; so great infirmities not soured with hypocrisy, are no great deformities to us.

but let such hypocrites know, that though their profession be never so glorious, and their duties never so abundant, yet ⟨p. 295⟩their ends being selfish and carnal, all their pretentions and performances are but beautiful abominations in the sight of God. An hypocrite has alwayes a squint eye, and squint ey'd aims, and squint ey'd ends in all he does.¹ Balaam spake very religiously, and he multiplyed Altars and sacrifices; but the thing he had in his eye was the wages of unrighteousness. Jehu destroyed bloudy Ahab's house, he executed the vengeance of God upon that wicked family; he readily,² resolutely and effectually destroyed all the worshippers of Baal, but his ends were to secure the Kingdom to him and his. Ahab and the Ninivites fasted in sackcloth, but it was meerly that they might not feel the heavy judgments that they feared would overtake them. The Jews in Babylon fasted and mourned,³ and mourned and fasted seventy years, but it was more to get off their chains than their sins, it was more to be rid of their captivity than it was to be rid of their iniquity. Look, as the Eagle hath an eye upon her prey when she flies highest, so these Jews in all their fasting, praying, mourning, they had only an eye to their own ease, deliverance, freedom, &c. in all their Religious duties they were acted from evil principles, and carried on by self-respects; and therefore Daniel denies, that in all that seventy years captivity they had prayed to any purpose. All this is come upon us, ⁴yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand thy truth. It is the end that dignifies or debaseth the action, that rectifies it or adulterates it, that sets a crown of honour, or a crown of shame upon the head of it. He that commonly, habitually, in all his duties and services, proposes to himself no higher ends than the praises of men, or rewards of men, or the stopping the mouth of natural conscience, or only to avoid a smarting rod, or meerly to secure himself from wrath to come, he is an hypocrite. The ends of a mans actions are alwayes a great discovery either of sincerity or hypocrisie. Look, as great gifts, not sweetned with sincerity, are no ornaments to us; so great infirmities not sowred with hypocrisie, are no great deformities to us.

1Numb. 22, 23. Chapters. 2 Pet. 2.15. 2 King. 10.
21 King. 21. Jonah 3.
3Zech. 7.5, 6.
4Dan. 9.13.

:589p. 296–297§4

But now mark, a sincere Christian, if he prays, or hears, or gives,¹ or fasts, or repents, or obeys, &c. God's glory is the main end of all; the glory of God is his highest end, his ultimate end. A sincere Christian can be content to be trampled upon and vilified, so God's name be glorified; the bent of such a heart is for God and his glory;² nothing but sincerity can carry a soul so high, as in all acts natural, civil and religious, to intend God's glory. A sincere Christian ascribes the praise of all to God,³ he sets the crown on Christ's head alone, he will set God upon the throne, and make all things else his servants, or his foot-stool; all must bow the knee to God, or be trodden in the dirt; he will love nothing, he will embrace nothing but what sets God higher, or brings God nearer to his heart. The glory of God is the mark, the white, that the sincere, Christian has in his eye. The sincere Christian lives not to himself,⁴ but to him who lives for ever; he lives not to his own will, or lusts, or greatness, or glory in this world, but he lives to his glory, whose glory is dearer to him than his own Life. Look, as bright shining golden vessels do not retain the beams of the Sun which they receive, but reflect them back again upon the Sun; so the sincere Christian return and reflects back again upon the Sun of righteousness, the praise and glory of all the gifts, graces and virtues that they have received from him. The daily language of sincere souls is this;⁵ Non nobis Domine, non nobis Domine; Not unto us Lord, not unto us Lord, but to thy name be all the glory. A sincere Christian makes conscience of giving men their dues; how much more then does he make conscience of giving God his due.⁶ Now glory is God's due, and God stands upon nothing more than that we g•ve him the glory due unto his name,⁷ as you may see in Psal. 29.1, 2. There are three gives in those two verses; Give unto the Lord, give unto the Lord, give unto the Lord the glory that is due unto his name. Glory i• God's right, and he stands upon his right, and this the sincere ⟨p. 297⟩Christian knows, and therefore he gives him his right, he gives him the honour and the glory that is due unto his name. But pray do not mistake me, I do not say that such as are really sincere, do actually eye the glory of Christ in all their actions:

But now mark, a sincere Christian, if he prayes, or hears, or gives,¹ or fasts, or repents, or obeys, &c. God's glory is the main end of all; the glory of God is his highest end, his ultimate end. A sincere Christian can be content to be trampled upon and vilified, so God's name be glorified; the bent of such a heart is for God and his glory;² nothing but sincerity can carry a soul so high, as in all acts natural, civil and religious, to intend God's glory. A sincere Christian ascribes the praise of all to God,³ he sets the crown on Christ's head alone, he will set God upon the throne, and make all things else his servants, or his foot-stool; all must bow the knee to God, or be trodden in the dirt; he will love nothing, he will imbrace nothing but what sets God higher, or brings God neerer to his heart. The glory of God is the mark, the white, that the sincere, Christian has in his eye. The sincere Christian lives not to himself,⁴ but to him who lives for ever; he lives not to his own will, or lusts, or greatness, or glory in this world, but he lives to his glory, whose glory is dearer to him than his own Life. Look, as bright shining golden vessels do not retain the beams of the Sun which they receive, but reflect them back again upon the Sun; so the sincere Christian return and reflects back again upon the Sun of righteousness, the praise and glory of all the gifts, graces and vertues that they have received from him. The daily language of sincere souls is this;⁵ Non nobis Domine, non nobis Domine; Not unto us Lord, not unto us Lord, but to thy name be all the glory. A sincere Christian makes conscience of giving men their dues; how much more then does he make conscience of giving God his due.⁶ Now glory is God's due, and God stands upon nothing more than that we g•ve him the glory due unto his name,⁷ as you may see in Psal. 29.1, 2. There are three gives in those two verses; Give unto the Lord, give unto the Lord, give unto the Lord the glory that is due unto his name. Glory i• God's right, and he stands upon his right, and this the sincere

1Psal. 115.1. 1 Thes. 2.6.
2Rev. 4.9, 10, 11.
3Rom. 14.7, 8.
41 Cor. 10. ult. Rev. 12.11.
51 Chron. 29, 10, 18. Rom. 13.7.
6Psal. 96.7, 8.
7Propter te Domine propter te, was once and is still every sincere Christians Motto.

:590p. 297§4

Oh, no, this is a happiness desirable on earth, but shall never be attained till we come to heaven. By and base ends and aims will be still ready to creep into the best hearts; but all sincere hearts sigh and groan under them, they complain to God of them, and they cry out for justice, justice upon them, and it is the earnest desires and daily endeavours of their souls to be rid of them; and therefore they shall not be imputed to them, nor keep good things from them: But now take a sincere Christian in his ordinary, usual and habitual course, and you shall find that his aims and ends in all his actions and undertakings are to glorify God, to exalt God, and to lift up God in the world. If the Hypocrite did in good earnest aim at the glory of God in what he does, then the glory of God would swallow up all his by aims and carnal ends, as Aaron's rod swallowed up the Magicians rods. Look, as the Sun puts out the light of the fire,¹ so the glory of God (where it is aimed at) will put out and consume all by and base ends. This is most certain, that which is a man's great end, that will work out all other ends; he that sets up the glory of God as his chief end, will find that his chief end will by degrees eat out all low and base ends. Look,² as Pharaoh's lean kin• ate up the fat, so the glory of God will eat up all those fat and worldly ends that crowd in upon the soul in religious work. Where the glory of God is kept up as a man's greatest end, there all by and base ends will be kept at an under. By what has been said, 'tis most evident, that an Hypocrite in all his transactions looks at himself, and designs the advance and advantage of himself. An Hypocrite is as well able to make a world, and to unmake himself, as he is able to make the glory of God, the exaltation of God his highest end, his utmost aim in what he does. But,

Oh, no, this is a happiness desirable on earth, but shall never be attained till we come to heaven. By and base ends and aims will be still ready to creep into the best hearts; but all sincere hearts sigh and groan under them, they complain to God of them, and they cry out for justice, justice upon them, and it is the earnest desires and daily endeavours of their souls to be rid of them; and therefore they shall not be imputed to them, nor keep good things from them: But now take a sincere Ch•istian in his ordinary, usual and habitual course, and you shall find that his aims and ends in all his actions and undertakings are to glorifie God, to exalt God, and to lift up God in the world. If the Hypocrite did in good earnest aim at the glory of God in what he does, then the glory of God would swallow up all his by aims and carn•l ends, as Aarons rod swallowed up the Magicians rods. Look, as the Sun puts out the light of the fire,¹ so the glory of God (where it is aimed at) will put out and consume all by and base ends. This is most certain, that which is a man's great end, that will work out all other ends; he that sets up the glory of God as his chief end, will find that his chief end will by degrees eat out all low and base ends. Look,² as Pharaoh's lean kin• ate up the fat, so the glory of God will eat up all those fat and worldly ends that crowd in upon the soul in religious work. Where the glory of God is kept up as a man's greatest end, there all by and base ends will be kept at an under. By what has been said, 'tis most evident, that an Hypocrite in all his transactions looks at himself, and designs the advance and advantage of himself. An Hypocrite is as well able to make a world, and to unmake himself, as he is able to make the glory of God, the exaltation of God his highest end, his utmost aim in what he does. But,

1Exod. 7.10, 11, 12.
2Gen. 41.4.