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

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:603p. 306–307§5

Fifthly, True hatred includes a deadly intention and destruction; for nothing satisfies hatred but death and ruin. Saul hated David, ¹and sought his life; he hunted him up and down as a Partridge in the mountains, he left no stone unturned, nor no means unattempted, whereby he might revenge himself upon David. Haman hated Mordecai, and nothing would satisfy him but to bring him to a shameful death, to see him hanged on a gallows fifty cubits high (which was designed saith Lyra, to put Mordecai to the greater shame, for he hanging high every one might see him and point to him.) Now when there was but one night betwixt Mordecai and a shameful death, divine providence opportunely struck in and saved h•m from Haman's malice, and caused the mischief which he had plotted against Mordecai, suddenly to fall upon his own ⟨p. 307⟩pate; for he who was highly feasted with the King one day,² was made a feast for crows the next day. Absalom hated Amnon and killed him. Julian the Apostate hated the Christians with a deadly hatred, he put many thousands of them to death, and threatened and vowed that at his return from fighting against the Persians he would put all the Christians in his Empire to the sword, but God prevented him, by cutting him off in that expedition. A Christian that hates sin, can't be satisfied but in the death and destruction of it; in all his duties the language of his soul is, Lord, let my sins be destroyed, whoever escapes let not my sins escape the hand of thy revenging justice: And in all Ordinances the language of his soul is, O Lord! when shall my sins be subdued and mortified, when shall my cursed corruptions be brought to an under? yea, when shall they all be drowned in the Red-Sea of my Saviours blood, &c.

Fifthly, True hatred includes a deadly intention and destruction; for nothing satisfies hatred but death and ruin. Saul hated David, ¹and sought his life; he hunted him up and down as a Partridge in the mountains, he left no stone unturn'd, nor no means unattempted, whereby he might revenge himself upon David. Haman hated Mordecai, and nothing would satisfie him but to bring him to a shameful death, to see him hang'd on a gallows fifty cubits high (which was design'd saith Lyra, to put Mordecai to the greater shame, for he hanging h•gh every one might see him and point to him.) Now when there was but one night betwixt Mordecai and a shameful death, divine providence opportunely strook in and saved h•m from Haman's malice, and caused the mischief which he had plotted against Mordecai, suddenly to fall upon his own ⟨p. 307⟩pate; for he who was highly feasted with the King one day,² was made a feast for crows the next day. Absalom hated Amnon and killed him. Julian the Apostate hated the Christians with a deadly hatred, he put many thousands of them to death, and threatned and vowed that at his return from fighting against the Persians he would put all the Christians in his Empire to the sword, but God prevented him, by cutting him off in that expedition. A Christian that hates sin, can't be satisfied but in the death and destruction of it; in all his duties the language of his soul is, Lord, let my sins be destroyed, whoever escapes let not my sins escape the hand of thy revenging justice: And in all Ordinances the language of his soul is, O Lord! when shall my sins be subdued and mortified, when shall my cursed corruptions be brought to an under? yea, when shall they all be drowned in the Red-Sea of my Saviours bloud, &c.

11 Sam. 26.19, 20. 1 Sam. 23.23. Est. 5.14.
22 Sam. 13.22, 28, 29, 30, 31, 32, 33.

:604p. 307–308§5

Sixthly, True hatred includes an impartial aversation, §6true hatred is of the whole kind; but of this before. To wind up all, ask thy heart what is it that thou abhorrest as the superlative evil? what is that which thou wouldst have separated as far from thee, as heaven is from hell? what is that thy heart will never renew league or friendship with any more? what is that against which thy soul doth rise, and with which (as Israel with Amalek) thou wilt have war for ever?¹ what is that which thou wilt be avenged of, and daily dost endeavour the mortifying and crucifying of? what is that which thou settest thy heart against in the comprehensive latitude thereof, whether great or little, open or secret? if it be sin, if it be thy sins, if it be all thy sins, then assuredly here is a true hatred of sin, and assuredly here is a most distinguishing character of a child of God, of a sound conversion, and of a saving change. It was not wont to be thus with thee, nor is this findable in any hypocrite,² or in any unconverted person upon the face of the earth;³ sin was once to thee as Delilah to Sampson, but now it is to thee as Tamar to Amnon; ⁴once it was a sweet morsel which thou heldst fast and wouldst not let it go,⁵ but now it is the menstruous cloth which thou ⟨p. 308⟩castest away,⁶ saying, Get thee hence: Now with Ephraim thou criest out, What have I to do any more with Idols? O, if it be indeed thus with thee, then thou hast cause for ever to be much in blessing and in admiring of the Lord for his distinguishing grace and favour towards thee. O Sirs! the world is full of baits, snares and temptations, but whilst the hatred of sin burns in your breasts, you may cast up your caps, and throw the Gantlet to the world, the flesh and the devil. Well, remember this for ever, There are three things an hypocrite can never do. 1. He can never mourn for sin as sin. 2. He can never mourn for the sins of others as well as his own. Moses, Lot, David, Jeremiah, Paul, and those in that, Ezek. 9.4, 6. mourned for others sins as well as their own; but Pharaoh, Ahab, Judas, Demas, Simon Magus never did. 3. He can never hate sin as sin. But,

Sixthly, True hatred includes an impartial aversation, §6true hatred is of the whole kind; but of this before. To wind up all, ask thy heart what is it that thou abhorrest as the superlative evil? what is that which thou wouldst have separated as far from thee, as heaven is from hell? what is that thy heart will never renew league or friendship with any more? what is that against which thy soul doth rise, and with which (as Israel with Amalek) thou wilt have war for ever?¹ what is that which thou wilt be avenged of, and daily dost endeavour the mortifying and crucifying of? what is that which thou settest thy heart against in the comprehensive latitude thereof, whether great or little, open or secret? if it be sin, if it be thy sins, if it be all thy sins, then assuredly here is a true hatred of sin, and assuredly here is a most distinguishing character of a child of God, of a sound conversion, and of a saving change. It was not wont to be thus with thee, nor is this findable in any hypocrite,² or in any unconverted person upon the face of the earth;³ sin was once to thee as Dalilah to Sampson, but now it is to thee as Tamar to Amnon; ⁴once it was a sweet morsel which thou heldst fast and wouldst not let it go,⁵ but now it is the menstruous cloth which thou ⟨p. 308⟩castest away,⁶ saying, Get thee hence: Now with Ephraim thou cryest out, What have I to do any more with Idols? O, if it be indeed thus with thee, then thou hast cause for ever to be much in blessing and in admiring of the Lord for his distinguishing grace and favour towards thee. O Sirs! the world is full of baits, snares and temptations, but whilst the hatred of sin burns in your breasts, you may cast up your caps, and throw the Gantlet to the world, the flesh and the devil. Well, remember this for ever, There are three things an hypocrite can never do. 1. He can never mourn for sin as sin. 2. He can never mourn for the sins of others as well as his own. Moses, Lot, David, Jeremiah, Paul, and those in that, Ezek. 9.4, 6

:605p. 308–309§8

Eighthly, No hypocrite is habitually low or little in his own eyes, no hypocrite has ordinarily mean thoughts of himself,¹ or a poor esteem of himself; no hypocrite loves to lessen himself to greaten Christ, to debase himself to exalt Christ; no hypocrite loves to be out-shined, all hypocrites love to write an I (not a Christ) upon what they do. The Pharisee stood and prayed thus with himself,² God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I give tithes of all that I possess. All hypocrites stand not only upon their comparisons, but also upon the disparisons; I am not as this Publican. All hypocrites stand much upon their negative righteousness, and their comparative goodness. There is no hypocrite in the world, but sets down his penny for a pound, and always prizes himself above the Market, 2 Kings 10.15, 16. And when he was departed thence, he lighted on Jehonadab the son of Rechab, coming to meet him, and he saluted him, and said to him, Is thine heart right as my heart is with thy heart? and Jehonadab answered, it is; if it be, give me thine hand, and be gave him his hand, and he took him up to him into his chariot; and he said, come with me, and see my zeal for the Lord. Comets ⟨p. 309⟩make a greater blaze than fixed Stars; Come see my zeal for the Lord. Jehu his words were for the Lord, but his project was for the kingdom. The Actor in the Comedy said with his mouth, O coelum (O heaven) but with his finger he pointed to the earth. Lapidaries tell us of a stone called the Chelydonian stone, that it will retain its virtue no longer than it is enclosed in gold; a fit emblem of an hypocrite, of a Jehu. ³Jehu made a great blaze, but he was but a Comet. An hypocrite always loves the praise of men more than the praise of God, he loves more to be honoured by men than to be honoured by God.⁴ How can ye believe which receive honour one of another, and seek not the honour which cometh from God only. Nothing below that power which raised Christ from the grave, can make an hypocrite purely nothing in his own eyes. An hypocrite is always a great thing in his own eyes,⁵ and when he is nothing, a great nothing in others eyes, he can't bear it. An hypocrite can't endure to be out-shined in gifts, in graces, in experiences, in duties, in communion with God, in spiritual enjoyments.

Eighthly, No hypocrite is habitually low or little in his own eyes, no hypocrite has ordinarily mean thoughts of himself,¹ or a poor esteem of himself; no hypocrite loves to lessen himself to greaten Christ, to debase himself to exalt Christ; no hypocrite loves to be out-shin'd, all hypocrites love to write an I (not a Christ) upon what they do. The Pharisee stood and prayed thus with himself,² God I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican; I fast twice in the week, I give tythes of all that I possess. All hypocrites stand not only upon their comparisons, but also upon the disparisons; I am not as this Publican. All hypocrites stand much upon their negative righteousness, and their comparative goodness. There is no hypocrite in the world, but sets down his penny for a pound, and alwayes prizes himself above the Market, 2 Kings 10.15, 16. And when he was departed thence, he lighted on Jehonadab the son of Rechab, coming to meet him, and he saluted him, and said to him, Is thine heart right as my heart is with thy heart? and Jehonadab answered, it is; if it be, give me thine hand, and be gave him his hand, and he took him up to him into his chariot; and he said, come with me, and see my zeal for the Lord. Comets ⟨p. 309⟩make a greater blaze than fixed Stars; Come see my zeal for the Lord. Jehu his words were for the Lord, but his project was for the kingdom. The Actor in the Comedy said with his mouth, O coelum (O heaven) but with his finger he pointed to the earth. Lapidaries tell us of a stone called the Chelydonian stone, that it will retain its vertue no longer than it is enclosed in gold; a fit emblem of an hypocrite, of a Jehu. ³Jehu made a great blaze, but he was but a Comet. An hypocrite alwayes loves the praise of men more than the praise of God, he loves more to be honoured by men than to be honoured by God.⁴ How can ye believe which receive honour one of another, and seek not the honour which cometh from God only. Nothing below that power which raised Christ from the grave, can make an hypocrite purely nothing in his own eyes. An hypocrite is alwayes a great thing in his own eyes,⁵ and when he is nothing, a great nothing in others eyes, he can't bear it. An hypocrite can't endure to be out-shin'd in gifts, in graces, in experiences, in duties, in communion with God, in spiritual enjoyments.

11 Cor. 8.1, 2. John 7.49. & 9.34.
2Luke 18.11, 12 Monday and Thursday were the Pharisees. fasting days, because Moses went up to the Mount on a Thursday, and came down on a Monday, saith Drusius.Luke 18.11, 12 Munday and Thursday were the Pharisees. fasting dayes, because Moses went up to the Mount on a Thursday, and came down on a Munday, saith Drusius.
3John 12.43.
4John 5.44.
5Accius the Poet, though he were a Dwarf, yet would be pictured tall of stature. The application to the hypocrite is easy.Accius the Poet, though he were a Dwarf, yet would be pictured tall of stature. The application to the hypocrite is easie.

:607p. 309–310§8

But now sincere Christians, they are men of another spirit, of another temper, of another mettle, of another mind, their hearts lye low, when their gifts, and graces, and spiritual enjoyments are high. Abraham is but dust and ashes in his own eyes.¹ The higher any man is in his communion with ⟨p. 310⟩God, the more low that man will be in his own eyes: Dust and ashes are poor, base, vile, worthless things, and such a thing as these was Abraham in his own eyes. So Jacob was a plain man,² an upright man; and lo, what a low esteem had he of himself, I am not worthy of the least of all the mercies which thou hast showed unto thy servant, &c. In the Hebrew it is, I am little before thy mercies; for the Hebrews have no comparative,³ and therefore they are wont to express this by a positive and a preposition. When Jacob had to do with Laban, he pleads his merits, but when he has to do with God, he pleads nothing but grace, setting a very low esteem upon himself; he looks upon himself as less than the least of mercies, and as worse than the worst of creatures; the least of my mercies are greater than I deserve, and the greatest of my troubles are less than I deserve, saith Jacob. The language of a plain hearted Jacob is this; O Lord, I might with Job have been stripped of all my comforts and enjoyments at a clap, and set upon a dunghill, I might with Lazarus have been begging my bread from door to door,⁴ or I might have been getting my bread with the peril of my life, because of the sword of the wilderness, or I might have been with Dives in hell, a crying out for a drop of water to cool my tongue. A sincere Christian cannot tell how to speak good enough of God,⁵ nor ill enough of himself. Agur was one of the wisest and holiest men on earth, and see how greatly he debases himself;⁶ Surely I am more brutish than any man, and have not the understanding of a man. Agur had seen Ithiel (God with me) and Ucal (God almighty) and this made him so vile and base in his own eyes; this made him vilify, yea nullify himself to the utmost.⁷ You know, no man ever received a fairer or a more valuable certificate under the hand of God, or the broad Seal of heaven for his being a soul famous in uprightness and holiness than Job• as you may see, Job 1.8.

But now sincere Ch•istians, they are men of another spirit, of another temper, of another mettle, of another mind, their hearts lye low, when their gifts, and graces, and spiritual enjoyments are high. Abraham is but dust and ashes in his own eyes.¹ The higher any man is in his communion with ⟨p. 310⟩God, the more low that man will be in his own eyes: Dust and ashes are poor, base, vile, worthless things, and such a thing as these was Abraham in his own eyes. So Jacob was a plain man,² an upright man; and lo, what a low esteem had he of himself, I am not worthy of the least of all the mercies which thou hast shewed unto thy servant, &c. In the Hebrew it is, I am little before thy mercies; for the Hebrews have no comparative,³ and therefore they are wont to express this by a positive and a preposition. When Jacob had to do with Laban, he pleads his merits, but when he has to do with God, he pleads nothing but grace, setting a very low esteem upon himself; he looks upon himself as less than the least of mercies, and as worse than the worst of creatures; the least of my mercies are greater than I deserve, and the greatest of my troubles are less than I deserve, saith Jacob. The language of a plain hearted Jacob is this; O Lord, I might with Job have been stript of all my comforts and enjoyments at a clap, and set upon a dunghil, I might with Lazarus have been begging my bread from door to door,⁴ or I might have been getting my bread with the peril of my life, because of the sword of the wilderness, or I might have been with Dives in hell, a crying out for a drop of water to cool my tongue. A sincere Christian cannot tell how to speak good enough of God,⁵ nor ill enough of himself. Agur was one of the wisest and holiest men on earth, and see how greatly he debases himself;⁶ Surely I am more brutish than any man, and have not the understanding of a man. Agur had seen Ithiel (God with me) and Ucal (God almighty) and this made him so vile and base in his own eyes; this made him villifie, yea nullifie himself to the utmost.⁷

1Gen. 18.27.
2Gen. 32.10.
3Gen. 31. from ver. 38. to 41. The least mercy, saith Jacob, is more worth than I, & more weighty than I
4Lam. 5.9.
5Luk. 16.24.
6Prov. 30.1, 2.
7Job was a non-such in regard of those perfections and • grees of grace, of integrity, of sanctity, that he had attained to beyond any other Saints in the World, in his time and day.

:610p. 113–312§8

So Peter, Depart from me, for I am a sinful man, O Lord; ¹or as the Greek runs, A man, a sinner, a very mixture and compound of dirt and sin, a mere bundle of vice and vanity, of ⟨p. 312⟩folly and iniquity. So Luther, I have no other name than sinner, sinner is my name, sinner is my surname, this is the name by which I shall be always known; I have sinned, I do sin, I shall sin in infinitum, saith Luther speaking vilely and basely of himself. Lord, I am hell, and thou art heaven, said blessed Hooper, I am a most hypocritical wretch, not worthy that the earth should bear me, said blessed Bradford. Thus you see by these several instances, that sincere Christians do as it were take a holy pleasure and delight to debase, humble and vilify themselves. But this is a work hypocrites are mere strangers to; there is not an hypocrite under heaven that loves to debase himself, or that makes it his duty conscientiously to vilify and lessen himself, that Christ may be set up above all.² Humility is a grace hardly attained unto. Many (saith one) can more easily give all they have to the poor, than themselves become poor in spirit. But,

So Peter, Depart from me, for I am a sinful man, O Lord; ¹or as the Greek runs, A man, a sinner, a very mixture and compound of dirt and sin, a meer bundle of vice and vanity, of ⟨p. 312⟩folly and iniquity. So Luther, I have no other name than sinner, sinner is my name, sinner is my sirname, this is the name by which I shall be alwayes known; I have sinned, I do sin, I shall sin in infinitum, saith Luther speaking vilely and basely of himself. Lord, I am hell, and thou art heaven, said blessed Hooper, I am a most hypocrital wretch, not worthy that the earth should bear me, said blessed Bradford. Thus you see by these several instances, that sincere Christians do as it were take a holy pleasure and delight to debase, humble and villifie themselves. But this is a work hypocrites are meer strangers to; there is not an hypocrite under heaven that loves to debase himself, or that makes it his duty conscientiously to villifie and lessen himself, that Christ may be set up above all.² Humility is a grace hardly attained unto. Many (saith one) can more easily give all they have to the poor, than themselves become poor in spirit. But,

1Luke 5.8. [Greek or Hebrew].Luke 5.8. 〈non-Latin alphabet〉.
2Augustin.

:611p. 312–313§9

Ninthly, No hypocrite will long hold out in the work and ways of the Lord, in the want of outward encouragements, and in the face of outward discouragements. An hypocrite is an Apostate cased, and an Apostate is an hypocrite uncased, Job 27. ver. 8. For what is the hope of the hypocrite, though he hath gained, when God shall take away his soul? Ver. 10. Will he delight himself in the Almighty? Will he always call upon God? Or, as the Hebrew runs, Will he in every time call upon God? It may be he may formally call on God in time of prosperity; but can he seriously do it in time of adversity? Sometimes when the rod is upon them, then they will pour out a prayer to God;¹ In their affliction they will seek me earthly. When he slew them, then they sought him, and they returned and enquired after God. ²But this was not the standing frame of their hearts. Ver. 36. Nevertheless, they did flatter him with their mouth, and they lied unto him with their tongues. Ver. 47. For their heart was not right with him, neither were they steadfast in his Covenant. When Pharaoh was upon the wrack, he could roar out a confession,³ and earnestly cry out for a prayer; but when the judgment was removed, Pharaoh was ⟨p. 313⟩as proud, and hard, and blind as ever.⁴ When Adonijah was in danger of death, then he could hang on the horns of the Altar. When Ahab was threatened with utter desolation, then he could fast and lye in sackcloth; and so did the Minivites: ⁵But all this was but like Ephraim and Judah's goodness, that as a morning cloud, and as the early dew passeth away. Will the hypocrite always, or in every time call upon God? will the hypocrite call upon God as often as providence calls him to call upon God? will he call upon God as often as judgments call him to call upon God? will he call upon God as often as conscience calls him to call upon God? will he call upon God as often as 'tis his duty to call upon God? will he call upon God as often as others call upon him to call upon God? Oh no. The hypocrite will not always call upon God, he will not persevere in prayer, he will not hold on, nor hold out in prayer, he is short spirited, he can't always pray and not faint, or shrink back as sluggards do in work, or cowards in war, as the original word in Luke imports.⁶ An hypocrite for want of an inward principle, can neither delight in God, nor always call upon God.

Ninthly, No hypocrite will long hold out in the work and wayes of the Lord, in the want of outward incouragements, and in the face of outward discouragements. An hypocrite is an Apostate cased, and an Apostate is an hypocrite uncased, Job 27. ver. 8. For what is the hope of the hypocrite, though he hath gained, when God shall take away his soul? Ver. 10. Will he delight himself in the Almighty? Will he alwayes call upon God? Or, as the Hebrew runs, Will he in every time call upon God? It may be he may formally call on God in time of prosperity; but can he seriously do it in time of adversity? Sometimes when the rod is upon them, then they will pour out a prayer to God;¹ In their affliction they will seek me earthly. When he slew them, then they sought him, and they returned and enquired after God. ²But this was not the standing frame of their hearts. Ver. 36. Nevertheless, they did flatter him with their mouth, and they lyed unto him with their tongues. Ver. 47. For their heart was not right with him, neither were they stedfast in his Covenant. When Pharoah was upon the wrack, he could roar out a confession,³ and earnestly cry out for a prayer; but when the judgment was removed, Pharoah was ⟨p. 313⟩as proud, and hard, and blind as ever.⁴ When Adonijah was in danger of death, then he could hang on the horns of the Altar. When Ahab was threatned with utter desolation, then he could fast and lye in sackcloth; and so did the Minivites: ⁵But all this was but like Ephraim and Judah's goodness, that as a morning cloud, and as the early dew passeth away. Will the hypocrite alwayes, or in every time call upon God? will the hypocrite call upon God as often as providence calls him to call upon God? will he call upon God as often as judgments call him to call upon God? will he call upon God as often as conscience calls him to call upon God? will he call upon God as often as 'tis his duty to call upon God? will he call upon God as often as others call upon him to call upon God? Oh no. The hypocrite will not alwayes call upon God, he will not persevere in prayer, he will not hold on, nor hold out in prayer, he is short spirited, he can't alwayes pray and not faint, or shrink back as sluggards do in work, or cowards in war, as the original word in Luke imports.

1Isa, 26.16.
2Hos. 5. ult. Psal. 78, 34.
3Exo. 10.16, 17. Ver. 19.20.
41 King. 1.50, 51
5Jonah 3.
6Luke 18.1. [Greek or Hebrew].Luke 18.1. 〈non-Latin alphabet〉.

:612p. 313–314§9

If God comes not at his call, if he opens not as soon as he knocks, he is out of patience, and ready to say with that proud profane Prince; Behold, this evil is of the Lord, and what should I wait for him any longer? ¹If any hypocrite obtains the mercy he desires, then he will throw off prayer; as he said, Take away the net, the fish is caught; if he obtains not the mercy, then he will grow weary of his duty. Thou hast been weary of me, O Israel.² Prayer is too hard and too high a work for an unsound heart to hold on in; prayer is heart-work, and that proves heavy work to him. The soul of prayer lies in the pouring out of the soul before God, and this is a work that an hypocrite has no skill in.³ It was a profane and blasphemous speech of that Atheistical wretch, that told God he was no common beggar, he never troubled him before with prayer,⁴ and if he would but hear him that time, he would never trouble him again: Even such a spirit and such principles lye lurking in every hypocrites breast. Doubtless he hit it who said; How canst thou expect ⟨p. 312⟩[…] ⟨p. 313⟩[…] ⟨p. 314⟩that God should hear thee, ⁵when thou wilt not hear thy self? or that God should give thee a return in prayer, when thou art not mindful what thou askest in prayer? But now a sincere Christian he will go on in prayer, speed or not speed; if he prevails he will love prayer the better all his days, if he don't for the present prevail, he will be so much the more importunate with God in prayer: 'Tis as natural for a bird to live without Air, and for a fish to live without water, and for a man to live without food, as 'tis for a sincere heart to live without prayer. O, saith Chrysostom, it is more bitter than death to be spoiled of prayer. ⁶And hereupon (as he observes) Daniel chose rather to run the hazard of his life, than to lose or give over his private prayers. Prayer is the key of heaven, and a sincere Christian loves much to be a handling of that key, though he should dye for it. As that Emperor said, Oportet Imperatorem stantem mori, It behoves an Emperor to dye standing: So may I say, Oportet Christianum mori praecantem, It behoves a Christian to dye praying. An hypocrite will never hold out to the end; let but outward encouragements fail him, and his heart will quickly fail him in a way of duty.

If God comes not at his call, if he opens not as soon as he knocks, he is out of patience, and ready to say with that proud prophane Prince; Behold, this evil is of the Lord, and what should I wait for him any longer? ¹If any hypocrite obtains the mercy he desires, then he will throw off prayer; as he said, Take away the net, the fish is caught; if he obtains not the mercy, then he will grow weary of his duty. Thou hast been weary of me, O Israel.² Prayer is too hard and too high a work for an unsound heart to hold on in; prayer is heart-work, and that proves heavy work to him. The soul of prayer lyes in the pouring out of the soul before God, and this is a work that an hypocrite has no skill in.³ It was a prophane and blasphemous speech of that Atheistical wretch, that told God he was no common beggar, he never troubled him before with prayer,⁴ and if he would but hear him that time, he would never trouble him again: Even such a spirit and such principles lye lurking in every hypocrites breast. Doubtless he hit it who said; How canst thou expect ⟨p. 312⟩〈…〉 ⟨p. 313⟩〈…〉 ⟨p. 314⟩that God should hear thee, ⁵when thou wilt not hear thy self? or that God should give thee a return in prayer, when thou art not mindful what thou askest in prayer? But now a sincere Christian he will go on in prayer, speed or not speed; if he prevails he will love prayer the better all his dayes, if he don't for the present prevail, he will be so much the more importunate with God in prayer: 'Tis as natural for a bird to live without Air, and for a fish to live without water, and for a man to live without food, as 'tis for a sincere heart to live without prayer. O, saith Chrysostom, it is more bitter than death to be spoyled of prayer. ⁶And hereupon (as he observes) Daniel chose rather to run the hazard of his life, than to lose or give over his private prayers. Prayer is the key of heaven, and a sincere Christian loves much to be a handling of that key, though he should dye for it. As that Emperor said, Oportet Imperatorem stantem mori, It behoves an Emperor to dye standing: So may I say, Oportet Christianum mori praecantem, It behoves a Christian to dye praying. An hypocrite will never hold out to the end; let but outward incouragements fail him, and his heart will quickly fail him in a way of duty.

12 Kings 6:33.
2Mal. 1.13. Isa. 43.22.
31 Sam. 1.15.
4Hill. Mic. p. 376.Hil. Mic. p. 376.
5Cyprian de oratione Dominica. Psal. 116.1, 2. Gen. 32.24, to ver. 29. Hos. 12.3, 4. Mat. 15.22. to ver. 28.
6Dan. 6. Prayer is porta coeli clavis paradisi, the seat of heaven, a key to let us into paradise.

:613p. 314–315§9

Hypocrites are like blazing Stars, which so long as they are fed with vapours, shine as if they were fixed Stars; but let the vapours dry up, and presently they vanish and disappear; let but the eye, the ear, the applause of men fail the hypocrite, and he will be ready to throw up all.¹ If an hypocrite can't make some gain of his godliness, some profit of his profession, some advantage of his Religion, he will be ready with Demas, to turn his back upon all religious duties and services. Look, as a lame horse, when he is heated will go well enough, but when he cools will halt down right; even so an hypocrite, though for a time he may go on fairly in his way, yet in the end he will halt down right, & bid farewell (if not defiance) to all religious duties and services: Profit and applause are usually the baits that hypocrites bite at, and if they miss these baits, then farewell profession, farewell Religion, farewell all. John 6.66. From that time many of his Disciples went back and walked no more with him. Many hypocrites who had given up ⟨p. 315⟩their names to Christ, and who for a time had been followers of Christ, at last deserted him and turned their back• for ever upon him, Mat. 13.5. Some fall upon stony places, where they had not much earth (not much care to receive, not much understanding to apprehend, not much faith to believe, not much will to obey, or not much love to retain it) and forthwith they sprung up, because they had no deepness of earth. Ver: 6. And when the Sun was up they were scorched, and because they had no root they withered away. This second ground goes beyond the former; For 1. It receives the seed. 2. Incontinently: 3. With joy. 4. It brings up the seed sown, it sprung up to sundry degrees. 1. To external obedience and reformation in many things. 2. To an outward profession. 3. To a kind of faith; but when the Sun of persecution beat hot upon them they withered and fell away, not all at once, but by little and little, as a leaf loseth his greenness and flourish, and withers by degrees. In the Palatinate, when the Sun of persecution began to scorch them, scarce one Professor of twenty stood out, but fell to Popery as fast as leaves in Autumn. The Chrystal looks like pearl till it comes to the hammering;

Hypocrites are like blazing Stars, which so long as they are fed with vapours, shine as if they were fixed Stars; but let the vapours dry up, and presently they vanish and disappear; let but the eye, the ear, the applause of men fail the hypocrite, and he will be ready to throw up all.¹ If an hypocrite can't make some gain of his godliness, some profit of his profession, some advantage of his Religion, he will be ready with Demas, to turn his back upon all religious duties and services. Look, as a lame horse, when he is heated will go well enough, but when he cools will halt down right; even so an hypocrite, though for a time he may go on fairly in his way, yet in the end he will halt down right, & bid farewel (if not defiance) to all religious duties and services: Profit and applause are usually the baits that hypocrites bite at, and if they miss these baits, then farewel profession, farewel Religion, farewel all. John 6.66. From that time many of his Disciples went back and walked no more with him. Many hypocrites who had given up ⟨p. 315⟩their names to Christ, and who for a time had been followers of Christ, at last deserted him and turned their back• for ever upon him, Mat. 13.5. Some fall upon stony places, where they had not much earth (not much care to receive, not much understanding to apprehend, not much faith to believe, not much will to obey, or not much love to retain it) and forthwith they sprung up, because they had no deepness of earth. Ver: 6. And when the Sun was up they were scorched, and because they had no root they withered away. This second ground goes beyond the former; For 1. It receives the seed. 2. Incontinently: 3. With joy. 4. It brings up the seed sown, it sprung up to sundry degrees. 1. To external obedience and reformation in many things. 2. To an outward profession. 3. To a kind of faith; but when the Sun of persecution beat hot upon them they withered and fell away, not all at once, but by little and little, as a leaf loseth his greeness and flourish, and withers by degrees. In the Palatinate, when the Sun of persecution began to scorch them, scarce one Professor of twenty stood out, but fell to Popery as fast as leaves in Autumn. The Chrystal looks like pearl till it comes to the hammering;

12 Pet. 2.20, 21, 22. 2 Tim. 4.10.

:614p. 315–316§9

so an hypocrite looks like a Christian, and in many things acts like a Christian, till he comes to be hammered by sufferings, by persecutions, and then he discovers himself in his colours; and with Hymeneus and Alexander, ¹he makes shipwreck of faith and a good conscience. In suffering times hypocrites labour mightily to put out that light which shines in their bosoms, and when they have quenched that light, then farewell faith, farewell profession, farewell a good conscience, farewell all. The wolf, though he often dissembles, and closely hides his nature, yet he can't always do so; for at one time or other he will show himself to be a Wolf: So though an hypocrite may carry it closely for a time, yet he will one time or other discover himself to be an hypocrite. It is reported of the waters of Nilus, that having run many hundred of miles a pure and clear water, when it comes near the Mediterranean Sea, it begins to grow brackish and salt, and at last it falls into the Sea and loseth its name. Sooner or later this will be the case of all hypocrites, they won't retain ⟨p. 316⟩their spiritual fairness, clearness and sweetness long, but by degrees will grow brackish and salt, and lose their names, and all that seeming goodness and sweetness that once seemed to be in them.

so an hypocrite looks like a Christian, and in many things acts like a Christian, till he comes to be hammered by sufferings, by persecutions, and then he discovers himself in his colours; and with Hymeneus and Alexander, ¹he makes shipwrack of faith and a good conscience. In suffering times hypocrites labour mightily to put out that light which shines in their bosoms, and when they have quencht that light, then farewel faith, farewel profession, farewel a good conscience, farewel all. The wolf, though he often dissembles, and clossly hides his nature, yet he can't alwayes do so; for at one time or other he will shew himself to be a Wolf: So though an hypocrite may carry it clossly for a time, yet he will one time or other discover himself to be an hypocrite. It is reported of the waters of Nilus, that having run many hundred of miles a pure and clear water, when it comes near the Mediterranean Sea, it begins to grow brackish and salt, and at last it falls into the Sea and loseth its name. Sooner or later this will be the case of all hypocrites, they won't retain ⟨p. 316⟩their spiritual fairness, clearness and sweetness long, but by degrees will grow brackish and salt, and lose their names, and all that seeming goodness and sweetness that once seemed to be in them.

11 Tim. 1.19, 20. Hos. 5.2.

:615p. 316–117§9

But now a sincere Christian he will hold on, and hold out in the ways of the Lord in the want of all outward encouragements, and in the face of all multiplied discouragements. When the eye of men, the favour of men, the bounty of men, and all other encouragement from men fails, yet then a sincere Christian will hold up, and hold on in his work and way.¹ The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. The righteous man shall go on in a way of righteousness to the end, no multiplied calamities or miseries shall ever work him to decline the way of righteousness. From this way a sincere Christian will never be withdrawn, either by any hopes or advantages on the one hand, or by any fears or dangers on the other: Sincere Christians have not taken up Religion on such slight grounds, as to be either flattered or frighted out of it; sincere Christians reckon upon afflictions,² temptations, crosses, losses, reproaches on the one hand, and they reckon upon a crown of life, a crown of righteousness, a crown of glory on the other hand,³ and hereupon they set up their staff, fully resolving never to depart from the good old way wherein they have found rest to their souls. Sincere Christians take Christ and his ways for better for worse, for richer for poorer, in prosperity and adversity, they resolve to stand or fall, to suffer and reign, to live and die with him. When all outward encouragements from God shall fail, yet a sincere Christian will keep close to his God, and close to his duty.⁴ Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herds in the stalls; yet I will rejoice in the Lord, I will joy in the God of my salvation. When all necessary and delightful mercies fail, yet he will not fail in his duty; though God with-hold his blessings, yet he will not with-hold his service ⟨p. 117⟩in the want of a livelihood, he will be lively in his duty; when he hath nothing to subsist by, yet then he will live upon his God, and joy in his God, and keep close to this God. Though war and want come, yet he will not be wanting in his duty.

But now a sincere Christian he will hold on, and hold out in the wayes of the Lord in the want of all outward incouragements, and in the face of all multiplyed discouragements. When the eye of men, the favour of men, the bounty of men, and all other encouragement from men fails, yet then a sincere Christian will hold up, and hold on in his work and way.¹ The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. The righteous man shall go on in a way of righteouss to the end, no multiplyed calamities or miseries shall ever work him to decline the way of righteousness. From this way a sincere Christian will never be withdrawn, either by any hopes or advantages on the one hand, or by any fears or dangers on the other: Sincere Christians have not taken up Religion on such slight grounds, as to be either flattered or frighted out of it; sincere Christians reckon upon afflictions,² temptations, crosses, losses, reproaches on the one hand, and they reckon upon a crown of life, a crown of righteousness, a crown of glory on the other hand,³ and hereupon they set up their staff, fully resolving never to depart from the good old way wherein they have found rest to their souls. Sincere Christians take Christ and his wayes for better for worse, for richer for poorer, in prosperity and adversity, they resolve to stand or fall, to suffer and reign, to live and die with him. When all outward incouragements from God shall fail, yet a sincere Christian will keep closs to his God, and closs to his duty.⁴ Although the fig-tree shall not blossom, neither shall fruit be in the vines, the labour of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herds in the stalls; yet I will rejoyce in the Lord, I will joy in the God of my salva•ion. When all necessary and delightful mercies fail, yet he will not fail in his duty; though God with-hold his blessings, yet he will not with-hold his service ⟨p. 117⟩in the want of a livelihood, he will be lively in his duty; when he hath nothing to subsist by, yet then he will live upon his God, and joy in his God, and keep closs to this God. Though war and want come, yet he will not be wanting in his duty.