Divine Characters in Two Parts

blessing, seeking it, perhaps with tears, but goeth without it ; the other wrestleth, as Jacob , whereby he had power with God, and prevailed, when he made supplication to him .

[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 , as well as of righteousness) with him it matters not. His heart is set upon them, and he must have them, whether God's will be so, or not. God's 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 God's 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 King , after God had declared his dislike of that request , because himself was their King .

This is a sin too common in the praying Hypocrite, seldom 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 , in a rage. This, if done with knowledge and deliberation, is gross impiety, little short of Atheism; if of ignorance, it is a fearful degree of supine negligence not to inform himself before hand what the will of the Lord is . 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 willfulness, (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 Balak; the Israelites for Quails; 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 Quails , 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 . So, he afterwards gave them a King in his anger [to their vexation] and rock him away in his wrath , 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 wilderness . 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 wilderness .

Contrarily, the true Christian makes sure his warrant from God, before he prefer 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 ; 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 . If God's honor be engaged, that is ground sufficient to press God for mercies to ourselves or others. What wilt thou do to thy great Name ? If his power and mercy be interested, he prays, let the power of my Lord be great according as thou hast speken , and pardon the iniquity of this people according to the greatness of thy mercy . If any dishonor should happen to God by not helping, he flies 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 soldiers 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 . 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 anything, God allows and teacheth him to ask First, therefore he prayeth that the will of God may be done; and then, so far forth as may stand with that will, he asketh daily bread, that is, food, and all things convenient and seasonable for him .

When he hath his warrant, he is bold, and cannot be too importunate, because his prayer is grounded upon God's 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 too : while Jacob is weeping and making his supplication to him, Jacob will not be put off so; no, not when God himself saith to him, let me go; but tells him plainly, I will not let thee go except thou bless me . No more would the Canaanitish woman give over her contest with Christ, until she got what she came for , not that by his own strength can any man prevail ; but he wrestleth with God, with God's own strength, where God himself makes way. For the suit, and the Spirit of God frames it, and encourageth the heart to press it home with warranty of success, 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 nay ; no, not when providence seems to cross the promise .

Notwithstanding all which, he is not peremptory in things doubtful, because not clearly 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 pass from me: nevertheless, not as I will, but as thou wilt : and again, O my Father, if this cup may not pass away from me, except I drink it, thy will be done . 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 ; 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 : the one looks only at the pleasing of himself, and therefore thinks he must needs have whatever he asketh for; the other looks first and chiefly to the will of God, and therefore is best pleased when God's 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 man's Pater noster begins and ends with, give us daily bread; all the other petitions do but bear 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 he , 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 streets, that our oxen may be strong to labor, that there be no breaking in, nor going out, that there be no complaining in our streets. Thus, there be many that say, who will show us any good? but very few, who pray with David, Lord lift thou up the light of thy countenance upon us . Let him have earth, take heaven who will: For thus 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 itself; Godliness having promise of the life that now is, as well as of that to come . 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 : those whom God hath joined 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 seeks not first the Kingdom of God, the substance; and the righteousness thereof , 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.

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 God's countenance. He seeketh first the Kingdom of God and the righteousness thereof; leaving the rest to God. And while the man of this world seeks to have his portion in this life, and his belly filled with God's hidden treasures of the world, and to have enough not only for himself, but his children ; this man of God the Christian, prays to be delivered from such an earth-worm, as from a Sword : and, for himself, he resolveth on the contrary, as for me, I will behold thy face in righteousness, I shall be satisfied, when I awake with thy likeness .

Not that he neglecteth prayer for daily bread, because he needs it, and God hath promised it. But that he doth e 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 husband . And when he prayeth for these things, it is not the voice of nature but the wrestling of faith, because he craves them by virtue of the promise; nor is it the language of his lusts, but the ejaculations of the Spirit; not to consume them upon his lusts , but to improve them to spiritual ends, that they may further his account in the day of Christ .

Thus, this hypocrite prayeth with the voice of Ishmael, crying for water to quench his thirst : the true Christian prayeth with the heart of Isaac, meditating in the field . the one is as Martha, troubled about many things whereas one thing is necessary : 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 God's children, that draw near in full assurance of faith to the throne of grace, for the precious things of the earth.

[Character 3] This hypocrite prayeth carnally for spirituals.

He is a pretender to heavenly things, how else should he maintain his correspondence and esteem with such as are heavenly? But he is carnal and earthly in all his thoughts and endeavors 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, let me die the death of the righteous ; 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 , hearing his discourse of the bread of God, that giveth life unto the World, they say unto him, Lord evermore give us this bread . but it was but a cold-faint prayer, without laboring for it as he had exhorted : 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 labor .

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 sin, rather then for power against it; for happiness, rather than holiness; for quieting a scolding conscience, rather than for grace to walk in the ways of peace with God; for faith, rather than for repentance; for faith to remove mountains, rather than to mount him above the world; for heaven in hope of a Turks Paradise, rather than for purity of heart to make him partaker of the Paradise of God with Christ : so that in all that he asketh of God he so carries the matter, that God may rather serve his turn, 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 prays for so much as may serve his turn 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 turn them out of doors: for so much as may cause him in some sort to out-strip others in outward show; but not for so much as may equal them in sincerity and truth in the inner parts, which God loveth so much .

Or, if he pray for grace, yet it is not with keeping off from the course of sin. When he crieth unto God, my Father thou art the guide of my youth, he will not let him be the guide of his ways, but for all this glavering and courting, he speaketh and doeth as evil things as he can . This is the voice of Jacob, but the hands of Esau. He may perhaps pray against idleness, drunkenness, uncleanness, 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 plaster that should do the deed.

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

As in speaking of the things of God, he compareth spiritual things with spiritual , he goes about them in a spiritual manner; so in speaking unto God who is a Spirit; he is careful to do it spiritually: he is assisted in it by the Spirit who helpeth his infirmities, when himself knows not what to pray for as he ought . He speaks the language of the Spirit, not of the flesh; he doth not court God with human rhetorique, but wrestles with God with divine strength, and overcomes God with his own weapons, praying in the holy Ghost ; and so is strong in the Lord, and in the power of his might , not only to encounter Devils, but to prevail with God .

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 solicit it, until it be granted; as being in earnest with God, and resolving to take no denial; Blot out my transgressions ; wash me thoroughly, (again, and again,) from mine iniquity, and cleanse me from my sin ; and yet again, purge me with Hyssop, and wash me : nor stays he here, but he prays further, hide thy face from my sins, and blot out all mine iniquities , nor doth he give over so, but addeth a more special request, Deliver me from blood-guiltiness, O God . This he chiefly aimed at before; but by all these iterations of the same thing, he is far from vain repetitions, but shows the earnestness and fervency of his soul as if all the words he could use, were too few to express 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 cleansing of his soul; create in me a clean heart, O God! and renew a right Spirit within me , in order to the hearing of joy and gladness. It contents not him to be freed from the guilt, unless he may be delivered from the power of sin; not that sin be suppressed, but that the body of sin be destroyed . Nor is it enough for him to see Christ upon the cross to bear his sins, unless 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? until he find 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 thank God through Jesus Christ our Lord . He desires not only a worsting of Satan, but an utter overthrow of Satan's Kingdom in his heart. He prayeth not for a taste, but a full draught of grace, yea, to be filled with all the fullness of God .

He doth not only pray for grace, and open his mouth wide for God to fill it , 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 God's help, to get out. Therefore he not only prayeth God to turn away his eyes from beholding vanity , but himself also maketh a covenant with his eyes not to look upon a lustful object . He not only prayeth God, to set a watch before his mouth ; but he will also set one himself, and keep his tongue as with a bridle . Thus he seeketh in his carriage to second his petitions, and not to way-lay his own prayers by his practice; that he may with more confidence and experience expect from God the grace which he begged. And as Elisha, being to pass 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 . So the Christian going from prayer unto practice, 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 , which is a sure evidence that he belongs unto God, under seal.

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 honor God with his substance , and to make a spiritual use thereof, using faith to spiritual, not fleshly ends: not as the rich worldling, saying to his soul, take thine ease, &c. but as David's soul to God, my goodness, or beneficence, extendeth not unto thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight . He looks 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 : and so he makes a heavenly use and improvement of the good things of the world.

Thus, this hypocrite when he prays to God for spirituals, is like those Ephraimites that pronounced Sibboleth instead of Sshibboleth, and were cut off by the Gileadites . The true Christian is as those Cities of Egypt that spake the language of Canaan , 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 .

[Character 4] This hypocrite wavereth in prayer.

How he behaveth himself in the matter of his prayer we have seen. Here and in the four next Characters, we shall further trace and discover him by the manner of his praying. He prayeth, but either he knows not his own mind, he is 〈 in non-Latin alphabet 〉 a wavering man divided in his thoughts whether he should pray or not, for that which he hath now in his thoughts. He asks, 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 leads 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 vapor; or like the wave that breaks upon the rock, without benefit to itself. It is in vain therefore for him to think that he shall receive anything from the Lord .

Besides, he is 〈 in non-Latin alphabet 〉 a man of a double-heart, sometimes he looks one way, and fain 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 thinks 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 Wilderness, where no provision appears ; Sometimes, his truth, what profit should I have, If I pray unto him ? and most of all his love. He sees no fruit of his prayers, but finds 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 finds that they that work wickedness are set up, and advanced, while he is kept low; yea, they that tempt God are even delivered , while he, notwithstanding all his prayers, sticks fast in the mire. This makes him to be 〈 in non-Latin alphabet 〉 unstable, (and dancing, as over a quagmire where he dares not stand still for fear of sinking) in all his ways . When he prays, 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 looks 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 labor.

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

His heart is fixed, trusting in the Lord , 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 ; and, to whom he hath prayed; and that he is both able, and faithful, and unchangeable in his love. As he calls upon him, so he looks upon his warrant, call upon me in the day of trouble, I will deliver thee : and thence confidently concludeth, the Lord shall deliver me, &c. When he prayeth, he looks upon God, and bespeaks him as a Father, a name of no less 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 sadness, and casteth all his burden upon God, reserving nothing for himself to do, save only to walk and wait in the means and way of God's appoinment and providence, and thus is he kept by the power of God through faith unto salvation .

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 persuaded that he is able to keep that which I have committed to him against that day : and that all things whatsoever he shall ask in prayer, believing, he shall receive it . 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 .

Thus, this hypocrite is as the Israelites pursued by Pharaoh, when they cried to the Lord, but expected nothing but death ; the Christian is as Moses, who also cried unto the Lord, as they did; but, as believing the Lord would fight for Israel , 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 before his prayer comes at him ; remembering who hath said, before they call I will answer, and while they are yet speaking I will hear. .

[Character 5] This hypocrite in praying, is presumptuous.

He is in extremes: sometimes wavering, sometimes over-confident and bold. In extremities, he prays with much doubting, for want of faith to believe and of hope to wait upon God: When he takes himself to have the odds of the evil that accosteth him, then he is arrogant and saucy with God, as if he had God at command to grant anything that he asketh for his lust, and quarrelleth if he refuse him. Wherefore have I fasted, saith he, and thou seest not ? even when he fasted for success in strife and debate, and to smite with the fist of wickedness . 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 walks not one step in God's way. When he hath gotten wealth by unjust gain, or enriched himself by rapine and spoil, he will entitle God to be Author of his riches, blessed be the Lord for I am rich . He immediately fathers his wickedness upon God, under a color of giving him thanks for what he never bestowed, in hope that this complement will stop God's mouth going about to reprove and condemn 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 : (yet, it is far from true thankfulness) than to cry, God I pray thee, as sensible of his wants. He thinks it more reason for him to pray, God, reward me, than to say, God be merciful to me a sinner . He glorieth more in himself for what (in his own imagination) he is, than rejoiceth 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 turn, he will worship Christ, and seem very humble in his gestures, when he comes with a prayer; but, it sufficeth not him to get into heaven, unless he be one of the uppermost there; he must sit next to Christ (on the one hand, or other) in his Kingdom .

Contrarily, the true Christian sueth in forma pauperis.

He looks 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 knows 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 God's storehouse, without money and without price , or go without supply. He must beg, or starve, how great soever he be in the things of the world, he knows he must be one of God's Paupers, or prove a beggar indeed. Hence, he rather begs, than boasteth. He comes not to God's door as to a Market, but as to a rich man's 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 without . He prayeth God be merciful to me a sinner, and stands at a distance too, as not worthy to come nearer ; and not, God reward me for my righteousness for my merits, for my works of supererogation? 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 , Jacob , David, whose language, not in a complement, but in a due sense of his own emptiness, was, I am poor and needy .

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 enjoys them. Here he emptieth himself of the glory of them, and gives him the honor that is the Author of them. If he labor in the Gospel more than some others, and be compelled for the necessary vindication of himself and his Ministry, to say that he labored more abundantly than they all ; he hath his 〈 in non-Latin alphabet 〉 . his emendation of his speech at hand, whereby he restores the honor 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 . He is afraid of any word that drops from him, which may in the least derogate from God or Christ. If he do anything, give anything, he freely acknowledgeth, de te Domine suppleo, quod non habeo in me: all things come of thee, and of thine own have I given thee .

Thus, this hypocrite comes unto God as the Elders of the Jews unto Christ in behalf of the Centurion, for the cure of his servant, saying, he is worthy for whom thou shouldst do this ; 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 myself worthy to come unto thee : the one is as bold with God, as Simon Magus, with Peter, thinking to buy the Holy Ghost with money . the other is humble, as Peter, falling down at Jesus knees, and saying, depart from me for I am a sinful man . 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 money ; the other by his humility hath boldness and access with confidence through saith , 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 .

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 . He rather complaineth of God, if God be not at his beck, or come not at a whistle, to gratify his lusts, and even to help him to smite others with the fist of wickedness: rather than confess his own wickedness in putting up such a prayer, or holding such a fast. Wherefore have we afflicted our souls and thou takest no knowledge ? 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 pains. His wages come short of what he might expect. He is far 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, he fainteth as Saul when Samuel stayed longer then Saul would have had him. If he deny him, his heart (as Nabal's ) dieth within him and becomes as a stone, He hath as base an esteem of God, when he finds he will not hear 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 ; and, that it is in vain to serve God .

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

He will not charge God foolishly , when he deals most sharply; much less 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 putrefy, yet he doth not lay the fault upon God as if he wanted either skil or care, power or love; but he lays all at his own door; my wounds stink and are corrupt; why? because of my own foolishness ; either he was loath to be known of them; he concealed them till Nathan came and opened them : or he was loath to have them searched to the bottom, till God was faint to break his bones , to bring him to it; or the plaster smarted too much and pulled it off too soon, and so the sore putrefied. 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 .

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 bar for God's 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 ways, and turn again to the Lord . He therefore diligently inquireth, when God answereth not, what want of repentance, faith, zeal, humility hath shut up the doors of God's treasure, and restrained the sweet influence of his mercies, who in himself is willing not only to hear prayer , but to prevent him with the blessings of goodness .

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 err from thy ways, and hardened our hearts from thy fear ? But this they do, not as quarrelling, but as wrestling by further prayer, Return for thy servants sake the Tribes of thine inheritance . Not as accusing God, but as bemoaning the hardness of their own hearts: not that God had done less then he owed them, but that they had less grace than they should, and might have had: not charging him as the Author of their disease, but lamenting that the Physician had left them: they confess the sickness 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 ; to put his fear into their hearts that they never more depart from him ; that he may be pleased to make good his word, and to keep those weak beginnings of goodness sowed in them by his Spirit, in the purpose and thoughts of their hearts forever, and to prepare their hearts unto himself ; not arguing their impatiency at God's 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 husband , if anything come from God which he likes not: the true Christian speaks 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 . The one murmurs for not receiving more than bargain, having born the heat and burden of the day ; when others, who wrought less, received as much as he; the other thinks 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 ? the one saith as that wicked King, Behold, this evil is of the Lord, what should I wait for the Lord any longer ; the other saith, I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me .

[Character 7] This hypocrite, in prayer is altogether against forms, or looks most at forms.

Either he throws away all forms, or he is more for form 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 form, or without, is his Darling, how void soever of the life and power of the prayer of faith. Not that everyone who useth a form of prayer, is an hypocrite; no more than everyone that prayeth without a set form, is sincere. There is a difference to be put between no form at all, and nothing at all but form, either of them may be naught, neither of them absolutely good, or sufficient.

All forms are utterly hateful unto some spirits, who will have no forms at all, in whom yet there may be deep hypocrisy. 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 boldness, many become both able to express their petitions in fit words, and forward (haply too forward) to show their faculty; being proud to be the mouth of the company, and fitted and affected more or less 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 irreverent boldness with the Lord; so that, praying in company, they either cool the zeal of the company, or make them afraid to join with them: many of God's 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 assays helpeth their infirmities and 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 tears in prayers, as Esau for the blessing, which both before and after he despised. Nor is it unlikely, but, while good notions pass through his head, and good words through his lips, some good motions also should stir in his heart. But they are but sparks 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. that is, an heart answerable to their tongues, which he knew to be wanting.

Or, on the other extreme, he is all for form, pleasing himself in a form of words, not because more spiritual, but because more easy and familiar: not because they better express our wants and desires, but because they suit better with a carnal heart. Men are loath to be at too much pains to draw up their petitions, and more unwilling to lay open their hearts too far in a more particular confession of sins, which general forms 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 labor as David in his Penitentials, to lay open particular sins. By this means it comes to pass, that he repeateth the words of another, without sight or sense of his own peculiar wants or sins, as many men by often swearing come to be altogether senseless of the sin; and without spiritual affection to the thing desired, much more without desiring anything not mentioned in the form; for, he accounteth it needless, as holding the form, how general and short soever, to contain as much as he needeth to desire.

He that is so superstitiously wedded to this of a form, that he accounts all other prayer but babbling, declares plainly that he is a stranger at home, and that he is of opinion that he needs to go no further in searching out his own sins, than to his Prayer-Book; being loath to hear conscience speak in his ear, much more in the ears of others anymore then general failings and frailties which no man is free from; and, which he thinks he may without prejudice, more freely confess, it being no more than everyone knows by himself. But (as the Wise man , said truly) a man's mind is sometimes wont to tell him more then seven watch-men that sit above in an high Tower. And let the form be what it will, he cannot pray for everything by book: other men's words cannot always express what he sometimes hath most need to crave; normeet with and rip up those more secret sins that he hath need to confess; no nor haply his own words neither; no nor yet the words prescribed of God, unless 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 easy 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 ; 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 thereunto : The more dextrous and ready therefore, he is in his forms, 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, as attendants upon the heart.

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

He refuseth not the help of all forms, especially in public, wherein God himself had a hand in prescribing them for public use. Aaron had his form of blessing prescribed . Hezekiah kept the Levites to the Words of David, and of Asaph the Seer; who sang praises with gladness, and bowed their heads and worshipped ; as being spiritually affected therewith, although they kept to those forms. And even such words, when uttered with the heart, are acceptable calves of the lips . 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 join with him in, he can without scruple, or prejudice make use of printed or written books that suit best with his occasions and necessities, and which savor 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 mean 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 honor 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 God's 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 confess sundry sins which he took no notice of, and to stir 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 rhetoric, as cunning beggars that make a trade of begging; but, as a duty, and as a work of wisdom and grace; and therefore he takes that way wherein he may best glorify 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 tieth not himself nor the Spirit of God to a stint, or a form of Words, never to vary upon any occasion. Nay, variety of occasions necessitate God's people that would aptly express themselves to God, to vary their very public forms, 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 groans, that speak, and speak more then other men's words. It is enough to God, if the heart speak, although the voice be inarticulate. We hear of no words uttered by Moses, when God cries out unto him, let me alone that I may destroy them . If the Christian do but bray as the heart , chatter like the swallow , pray by sighing, where he can do no more, if the lips do but wag, although the tongue be not heard, as Hannah's did , 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 ail) 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 ; 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 form of words, than for the mind of the Spirit; the true Christian is more for the heart than for the lips: the one keeps a stir about or against words, the other looks above all things that his prayer [whatever his words be] proceed not forth of feigned lips ; the one affecteth the ordering of the voice, the other takes more pleasure in the melody of the heart. The one is very choice of the cabinet, the other takes more care of the jewel.

This hypocrite is joyless in prayer. [Character 8]

He may rejoice to show his faculty, wit, memory, elocution, passion and earnestness; or, as a man rejoiceth 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 business 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 follows after, than of the prayer itself: 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 hear 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 , or as drawing near unto him.

No time comes amiss 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 performs 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 weariness to the flesh, even in the best. But unto this hypocrite a mere drudgery which were it not for some other end, he would never be tied unto. And so much unsanctified men, when they are disposed to speak truth, are content to speak; Behold what a weariness is it? and ye have snuffed at it, saith the Lord of Hosts . 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 tied to so much, especially after so long an an intermission during the Babylonish captivity.

Contrarily, the true Christian prays with delight, and joy in the Holy Ghost.

Joy in the Holy Ghost is a principle Territory of the Kingdom of God , for the coming whereof, is one of the chief petitions in the Christians prayer. He therefore must needs with joy draw water; with this bucket of prayer, out of the wells of salvation . He must needs 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 rejoice with joy unspeakable and full of glory ; Prayer, that brings him into the presence of that God (in whose presence is fullness of joy ) and brings God into his bosom not only to lean on it, as Christ on Johns, but to enter in and dwell there, must needs make him to joy before God according to the joy of harvest, and as men rejoice when they divide the spoil . By this means, the meek shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy one of Israel .

Desires after him whom his soul 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 another's company; and make the Christian to break out into singing, I love the Lord, because he hath heard the voice of my prayer . As David, he goes to the house of God with the voice of joy and prayer . When he goes to the Altar of God, he looks on him, as his exceeding joy . 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 honor dwelleth . In absence he is restless, my soul thirsteth for God, when shall I come and appear before God ? 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 forever. And although corruption be an heavy enemy to all holy duties but especially to prayer: yet it is the comfort of his soul that shenow drags corruption in chains after the triumphant chariot of grace, and he rejoiceth 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 journey to Canaan, with murmuring and repining; the true Christian accounts of prayer as the Psalmist of Jerusalem, preferring it above his chief joy : the one is all'amort, for want of faith to believe that he shall receive anything from the Lord: the other is merry, because he knows his prayers cannot miscarry. The prayers of the one are like Jehoshaphat’s ships of Tharshish that were made to go to Ophir for gold, but were broken by the way ; the prayers of the other are like Solomon's Navy that go through with the voyage; and bring from thence the gold that they went for . Mo marvel then if the one be joyless, and the other full of rejoicing.

[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 until he hath washed and made himself clean by putting away the evil of his doings , and that so long as he regards iniquity in his heart, the Lord will not hear him . Yet he will adventure to rush into God's 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 ? And, although it be a maxim in reason and nature unknown scarce to any that God heareth not sinners. Yet sometimes he grows so impudent, that he will steal, murder, commit adultery, swear falsely, &c . (so he can do it closely and not be discovered) and come and stand before God in his house , and thinks that by a few prayers he can wipe his mouth so 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 thieves ; 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, liar, &c. yet, who so seemingly devout and diligent at Church, and so affectedly zealous of attending upon the public prayers of the Church as those wretches who are so lewd and vile as all civil men shun their society, as fitter rather to keep company with beasts and swine then with men, professing godliness.

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

He never adventures into God's presence, but he first sits down and considers what the Lord requireth of him. He finds that he must wash and cleanse himself from all filthiness of flesh and spirit, or he will find a sour welcome from him that is of purer eyes than to behold iniquity. He therefore resolveth, I will search and try my ways, and then make his address to God . I will wash mine hands in innocence, and then, will I compass thine Altar O Lord . He is not a God that hath pleasure in wickedness, neither shall evil dwell with him . Therefore he seeks by all means to bath himself in the savor of Christ's blood and to use all possible endeavors 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 lie given him by the God of truth;) but, he doth not willingly retain 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 cries out as a man undone, until 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 means used to heal it; another, to lap it up and let it fester willfully not suffering any hand to cleanse or touch it. He lays open his grief, he seeks cure, omits no means, lays hold on all opportunities: and this makes him capable of access to, and acceptance with God.

Thus, this hypocrite like Naaman likes well of God's mercy, and earnestly craves it, but he hopes God will wink at his bowing down in the house of Rimmon , will take no notice of his petty oaths, secret frauds, adulteries, covetousness, &c. The true Christian deals 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 ; the one hardeneth his heart in sin, and falls into mischief , the other confesseth and forsaketh his sin, and so findeth mercy.

This hypocrite prayeth without affiance. [Character 10]

And this must needs 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 pass 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 , 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 rolling 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 . For as the Load-stone rubbed with Garlic loseth his attractive virtue, so prayer tainted with the rank savor of a rotten heart cannot draw any mercy from the God of mercy. The foul wide mouth of sin out-cries the voice of prayer uttered by the most righteous man on their behalf, makes deaf the ears of mercy .

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

His faith first sues out a pardon, and then out-cries all his sins. Faith takes livery and seisin of the purchase Christ made for the penitent sinner, and then by the manuduction of the same Christ, it leads him into the presence of God with confidence and boldness. It makes him go boldly to the throne of grace, whereby he finds grace to help in time of need . It entereth into that which is within the veil , even into Christ himself.

Therefore if he begin his prayers with weeping, as Jacob ; if he have mingled his drink with his tears, as the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord ; yet so often as he soweth in tears, he reaps in joy .

He that begins his prayer with how long wilt thou forget me ? closeth thus, I will sing unto the Lord because he hath dealt bountifully with me : What makes him so suddenly to change his note? this, I have trusted in thy mercy, my heart shall rejoice in thy salvation . If at sometimes he maketh his bed to swim, and watereth his couch with his tears ; the next news we hear of him is an 〈 in non-Latin alphabet 〉 , 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. His tears are tears of faith, as well as of repentance that soak the soil 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 doubtless come again with rejoicing, and bring his sheaves with him . 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 shoots 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 arrows , which he shoots, 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 Christ's command, exerciseth his faith as the plummet, to sink the net of his prayer, to make a draught, but he encloseth a multitude of fishes ; blessing in abundance beyond expectation; or prayers.

[Character 11] This hypocrite ofttimes restraineth prayer.

He seems in the general to be much for it, but he ofttimes 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 the word signifieth the with-holding or diminishing of that which would abound; as, where it is said, he maketh small the drops of water ; 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 windows of heaven were opened and the fountains of the great deep broken up .

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 unwillingness; 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 superfluity of words, so that he runs out into vain repetitions, not only unto tediousness, but even unto nauseousnesse or loathing, as the Heathens, who think to be heard for their much speaking , as the Prophets of Baal from morning even until noon . But this is in public, that he may be seen of men ; 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 .

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

This is not only David's practice, I pour out my soul in me ; but his precept to others, pour out your hearts before him . He doth not mince the breathings of his soul, and suppress them, as he did from good words while the wicked were before him , until he could hold no longer, but lays open to God all his heart at once. All my desire is before thee . He concealeth nothing, suppresseth nothing, opens all the windows of his soul, breaks 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 rejoice with him for the one, and pity and pray for him by reason of the other; so the Christian acquaints God with the sour 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 rejoicing. 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 hear 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 , letting God have as little of his prayers as he can, for his money; for the mercies he bestoweth: the true Christian is as they who give good measure, pressed down, shaken together, and running over ; so poureth he his prayers into God's bosom: the one prays, as the niggard gives, and receives accordingly; the other prayeth as the beggar, he openeth his mouth wide, and God fills it .

[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 thinks he shall I get by praying long in secret, where nobody sees me, nor minds 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 practices, call forth his prayers, there he needs rather a gag than a raw egg; If anybody will take notice of him, applaud him for his excellent gift in prayer, and point after him and say, this is he: he will then wyre-draw his prayers, pump for words, even unto vain repetitions, in the Synagogue, streets, market-place, anywhere, everywhere, if company flock about him . If he mean to make a gain of his devotion, away he gets to some rich widow or other women of estates, and there he will be very devout, frequent, fervent, large in prayer: this is not his main business there, he aims at somewhat else, by causing her either to spend upon him, or to give unto him, so long till she want it herself. He devours widows houses, and for a pretence makes long prayers .

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 near to God with their mouths and lips, but with their hearts are far from him . Or when men repeat the same things over and over again, to make up the talee of their prayers; as Papists, their Ave-Mary's, 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) until they have run them up to such a number. This is not Christian but Heathenish ; Or when prayer is so long continued, that other necessary duties are curtailed, yea thrust out. As some seem very zealous for the public prayers to be read all at length, even when both the Sacraments happen to be administered 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 bosom and takes his lusts by the throat. Such were those Heretics of old called, Euchitae, tantùm orant, alias otiosi . Only they pray: otherwise are ilde beasts. And such the Monks at this day who profess 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 smoke 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 music in God's ear, and in his own esteem too: if these go together, he sticks not at length.

His heart having first begun the work, words are seldom 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 prays soberly and reverently, as to a wise and mighty God, remembering that of Solomon, Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth, therefore let thy words be few . that is, no more than he hath well weighed, and finds to be acceptable to God and to obedient ears.

He useth prayer to sanctify 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 joint 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 Temple 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 perform duties to men.

Thus, this hypocrite is found with the scant measure that is abominable ; 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 unrighteousness in mete-yard, in weight or in measure . 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 neighbor for his good unto edification ; the one prays, as some preach Christ, even of envy and strife, the other doth both of good will .

[Character 13] This hypocrite is not for prayer always.

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 God's too; When will the Sabbath be gone ? Sometimes he will delight himself in the Almighty: but, will he always call upon God ? Everyone that knows him, can make the answer for him, no, he will not: especially, in secret, where none but God's 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 far, nor too often, Ahaz will not ask a sign, even when God bids him, lest he should tempt the Lord ; A great piece of modesty in show; but a sure symptom of infidelity. He would not ask a sign, because he could not believe the thing; not to avoid troubling of God, but himself. He seems very mannerly, but shows himself very malapert.

Or, if he pray at set-times; they are for the most part times of his own, or of man's 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 Saul's fit of prophecy. He is then mighty devout, he could then find in his heart to out strip a very Papist. But take him out of that mood, and you shall never find 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 Kingdom: 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 , and he ungraciously slighteth all that waiting . Therefore, in the floods of great waters he shall not come nigh unto him .

On the Contrary, the true Christian prayeth continually.

He is not an Euchite, a praying Heretic, 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 ears 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 turns away his ear from hearing the Law, his prayer shall be abominable ); meditation for both . There is a laboring with the hands the things that is good ; and many other duties are incumbent on Christians as well as this of prayer. Therefore he is not here tied 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 sin forbidden is at no time lawful: but Affirmatives bind only to the times and seasons proper for them. Then they are done always, when done in their seasons. He omitteth none of the set-times and seasons of prayer, public, or private. There are certa tempora orandi; set-times of prayer, as Augustine speaketh ; which if not fixed, men will soon neglect the duty; and if not observed, in vain are they appointed. To observe days and times , as placing Religion in that observation, is Superstition and Will-worship; yet, not to ty ourselves to sometimes wherein we will pray, is Irreligion: For this makes us loose and careless of the duty, posting it off from time to time, till no time be left to perform it. At morning, evening, and at noon were David's set times, wherein he would pray and cry aloud . Besides which, as occasions were offered, he had his extraordinaries, sometimes at mid-night ; Yea, sometimes, seven times a day ; Daniel, three times a day . 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 , sometimes his spirit prayeth when the tongue is silent, when his thoughts and desires are sent up unto God, even while he seems to be doing another thing; short ejaculations in the midst of business, 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 . As Nehemiah, while he was in conference with the King prayed to the God of heaven ; and as Moses while he exhorted the people to cast themselves upon God with faith and constancy, cried unto the Lord on their behalf .

He prayeth always, 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 knows that importunity will at last prevail even with unjust men ; much more with the faithful God: therefore minding of the parable of his Lord, that men ought always to pray, and not to faint , He will pray, and wait, and watch, and pray again, until he receive an answer of his prayers. He will not only direct his prayer unto God, but he will look up as a man that looks after the arrow that he hath shot out of his bow. Yea, if God be in a way of judgment, yet even in the way of his judgments will he wait for him , 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 always as a suitor at Court, who doth not deliver a new petition every moment, yet is a constant petitioner until his business be dispatched. He is ever in God's 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 skillful 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 hour subject to many evils and temptations, therefore he prays 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 gracious 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 storm, but the storm being over their devotion is at an end; the other is as aged Anna the Prophetess, who served God with fasting and prayer day and night ; the one prayeth not at all, because he prayeth not always, the other prayeth always (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, he can comfort himself. He never prays but in trouble: in his affliction he will seek God early . God is fain 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 hear of him; he will try what God will do for him at a dead lift; as Mariners in a storm; as the Israelites that could stand it out no longer, when he slew them, then they sought him : so will he, not before, nor yet after; but hardeneth his heart as Pharaoh, so soon as the plague is over.

Most men in sickness and in distress run to God for cure, that at other times have no remembrance of him. When they would have him to do anything 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 inquire of him; Go to the Prophets of thy Father, and to the Prophets of thy mother . 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 Physician; 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 : therefore, no more will he be in God's, when his hand is gone out against him. He will laugh at their calamity, and mock when their fear cometh .

On the Contrary, the true Christian prays 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 thanks, as there was at first to come to him for cure. He is as willing to acknowledge a debt, as to receive a favor: and to do his homage, where he cannot satisfy 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 . He knoweth that prayer is ordained not only to procure good to himself, but to give honor to God . 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 Manasseh, 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 child's in crying: so did Saul's (who afterward was called Paul ) to whom God sent Ananias to comfort him, and that upon this account, for behold he prayeth . 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 Lord

Thus, this hypocrite in adversity, is a flatterer; flattering God with his mouth ; in prosperity, a scorner: joining in his heart with those that dare tell God to his head, We are Lord's, we will come no more to thee : the true Christian is as David, the more God exalteth him, the more he exalteth God, saying unto God that hath shown him light; thou art my God and I will praise thee: thou art my God, I will exalt thee ; the one in time of his trouble will say unto God, arise and save us ; and, when he is saved, saith, depart from us; what can the Almighty do for us . the other 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 days of our life in the house of the Lord .

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 tenderness towards God, and relenting for his hard opinion of him in former times, through apprehension of God's 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 crieth not, when he bindeth him . He returneth not to him that smiteth him neither doth he seek the Lord of Hosts . 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 . So that wretch, in a time of extreme famine, Behold this evil is of the Lord, why should I wait on the Lord any longer ?

So, in trouble of conscience (which to the hypocrite is his first taste of hell) he is scared away, as Cain from the presence of God, who fell to building of Cities to 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 God's ways were not equal, or just: like the vassals of Anti-Christ, who gnawed their tongues, and blasphemed the God of heaven because of their pains and their sores, but repented not of their deeds .

The hypocrite when he is at ease and hath nothing to disturb or discourage him, may by some helps 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 fails. 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 pieces 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.

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

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 natured 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 , much less running from him. Correction diminisheth not his love and duty, but rather adds more filial fear and reverence thereunto; making him no less natural, but more respective; nor less serviceable, but more diligent; no less confident of God's favor, but more careful to recover and keep it. In his affliction he will seek God early and 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 lays 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 him, but overcome him by his prayers and tears: then is he most forward, most hopeful, filling heaven with the sighs of his heart, till his heart come to befilled with heavenly comforts.

Thus, this hypocrite shows himself a Bastard, because he will not endure chastisement whereof all are partakers , without running away from God; the true Christian never shows 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 broken ; the other is ducible, kisseth the rod, and therefore is healed .

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

Although the place of prayer seems not to be much material in itself, since the hour now is, and long hath been, that neither in that mountain, or parcel of ground that Jacob gave to his son Joseph (in which the Samaritans oft worshipped ) nor at Jerusalem; (which God himself made the place of worship for a time) are Christians tied to worship God; but God's will is, that men pray everywhere; provided that they lift up holy hands, without wrath and doubting : yet, as this hypocrite ordereth the matter, the places he prayeth in, will be very material to show 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 ; and they him, is in his opinion, the fittest place for his devotion. . If that will not do it, the top of Pisgah, may . If he have not company enough to witness his devotions in the Synagogue, he will out into the Corners of the streets, where men can pass 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 streets that he may be seen of men . And, to be seen the better, he will rather stand, then kneel before the Lord his Maker . 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 delights ; but not of his piety: the highest and most frequented Theatre is his stage for that. He reserveth his goodness for company, for some special company, as men do their best clothes. 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 means 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 public devotions. Therefore public 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 labor, which he likes not. Or,

He is afraid of God, if with Jacob, he come to him alone . Ten to one but there will be a wrestling, that will end in making him to halt . Although he hath no private business with God, yet he is afraid God hath some special controversy with him , and will plead with him more than he is willing to hear of. He knows 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 finds conscience herself within him, ready to rack him on God's 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 steel 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 it 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 public 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 fear, but rather chooseth the public out of judgment. Thus many men love to make comparisons between public 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, seldom do hot sticklers in such a controversy get good by either.

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

He is no enemy, no neglecter of public prayer. He stayeth not in his house, or study until the public 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 , he will pay his vows to the Lord (which the hypocrite will make, but not pay) in the presence of all his people . He will give thanks unto God in the great congregation, and praise him among much people ; 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 . But, he contenteth not himself with public performances. Therefore being to pray, he first enters into his closet, and shuts the door . Yea, he communeth with his own heart upon his bed . This makes him fitter for the public; hereby, God prepareth his heart to pray, that he may cause his own ear to hear . Hither also doth he resort, afterwards to harrow in more effectually the good seed that hath been sown in public.

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 God's 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 tied 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 chair 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 seriousness than solemnity, prefers 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 , that she might there have greater liberty of speaking her mind in particular (which perhaps had not been so fit, in public) 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 business, she takes the same course again ; 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 favor against some special corruption, or temptation, perhaps (as some diseases, in some parts of the body) not so fit to be particularly mentioned in public; 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 . This pride, this envy, this secret murmuring, this unclean lust, this earthly-mindedness, this hardness of heart, &c.

He is not content to see or meet the King with others in public shewings of himself, but he must be as Hushai, the Kings companion ; his friend, as Abraham ; his favourite as John to Christ, and our Savior alloweth it to all his obedient disciples, I have called you not servants, but friends . He hath no intimate acquaintance with God that hath not somewhat to speak in his ear, and to pour into his bosom, which all must not hear, and which the Minister himself cannot hit upon. Therefore he redeemeth times and opportunities, and divideth the times of surcease from outward labors, 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 . 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 steal 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 . By night upon his bed will he seek him whom his soul loveth . 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 him .

He is glad of solitariness, after the manner of lovers too: therefore he shunneth, not only ill company at all times, but also good company at sometimes: because all company, less or more hindereth him from private enjoying of his beloved. He can make use of any place to converse with God; of a mountain, as Christ of Mount Olives, Moses of Mount Nebo; and, of the house-top, as Peter; not as being nearer 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 heavenward. 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 .

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 loath to entertain 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 loath to part with him . The hypocrite is content to attend aloof, as a servant at large, but no favourite; as one of God's Court, but none of his Council; but the child of God thinks he can never be near enough, he will dwell in the secret place even in the heart of the Most High, and abide under the shadow of the Almighty ; nor will this satisfy him, unless Christ set him as a seal upon his heart .

[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 gratify, in every prayer he maketh, it is either to satisfy his voluptuous , covetous , 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 reward ; which feedeth in him the pride of life . In a word, he lands all at himself, self begins, and self endeth his prayer. That it may be well with him , 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 seldom (or superstitiously and coldly) prayeth for others: he had rather others should save him that labor; and pray for him. As Pharaoh made use of Moses to pray for him in his troubles , 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 Simon 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 . 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 God's thyself, than expect this of me.

It 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, unless for the continuance and prosperity of his own . He seldom or never remembereth the afflictions of Joseph . He had rather his right hand should forget her cunning, then that he should be troubled to remember Jerusalem ; and that his tongue should cleave to the roof of his mouth , then he be put to pray for her. But least of all doth he respect or look after the honor 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 mind to espouse his quarrels, and to lay such matters to heart.

On the Contrary, 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 satisfy his appetite or lust; but to support and supply him while employed by God in his service: he prays for sufficiency and conveniency, not for superfluity, not for abundance, neither for poverty nor riches, but food convenient for him , for bread to eat, and raiment to put on ; and therewith he will endeavor to be content . But his main care is for spiritual, sby how much the soul is more precious then the body; here he prays that he may have plenty, that he may be blessed with all spiritual blessings in heavenly things in Christ , that he may be complete in him , that he may be filled with all the fullness of God , not with all the fullness that is in God, for that is incommunicable; but, with all the fullness 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 prays for that, not which some of them have most mind unto, as the Israelites had to Quails, 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 . 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 Jerusalem , which his sins perhaps hath or may pull down: to increase Laborers, and to send them forth into his harvest .

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 Christ's Worthies (exceeding those of David ) in the Wars of the Lord; as Elias , and after him Elisha : were proclaimed the Chariot of Israel, and the horse-men thereof. Hereby Moses fought more powerfully against Amalek on the top of the Hills, then Joshua, with his sword in the Plain ; and Samuel did more by his prayers against the Philistines, than all the Army of Israel . It was said of the Romans, that they overcame their enemies, sitting; meaning, that their Senate by their wisdom won more victories than their Armies did battles by fighting. But the Christian gets his victories kneeling; the enemy fights by crafty counsel, but he fights by prayers, as David against Ahithophel, and prevailed . Thus the poorest may be a bountiful giver, and that, of a greater gift then the alms he receiveth; blessing being better than clothing .

But especially he hath both his eyes most intent upon the honor of God, looking upon the chief part in prayer, which is praise, that more immediately concerneth God, as 〈1 page duplicate〉 〈1 page duplicate〉 a 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 . Yea, the same value he puts upon his own deliverances given at the prayers of his servants. Therefore the Christian is careful that what ever market he maketh for himself, God may be the chief gainer; and that what ever becomes of himself, God may still be advanced by glorifying his Name? to which he is sure to receive this answer, I have both glorified it, and will glorify it again, and that in and to the comfort of him that so prayeth.

Thus, this Hypocrite is a Parasite that gives God a parcel of good words, but with an aim 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 souls; 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 pretended to before his master, to bestow upon others, but, meant for himself; the other is as Dorcas, which made many coats and garments for others, while she was with them , 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 expressly to oppose them, but sets up prayer in competition with them: and because this is the easiest, he confesseth a judgment 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 cumbersome. Either the work of his Calling requires much & troublesome bodily labor, prayer therefore 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 only, keeps him longer from his dinner, cometh nearer to his conscience, and makes more bold with his secure heart. No marvel therefore if such an one cry for less preaching, and more prayer: not as loving prayer more: for how can he with love pray to him, whom he loves not to hear? 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 vain man fighteth with his own shadow making Preaching an enemy to Prayer, which never had the least jar 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 joined, read his sentence from God's own mouth; He that turneth away his ear from hearing the Law, even his prayer shall be abominable .

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 righteousness, judgment and equity, yea, every good path : give me understanding, and I shall live, saith he ; 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; therefore 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 ways were directed to keep thy statutes ! give me understanding, and I shall keep thy Law; yea, I shall observe it with my whole heart . He returns from prayer, as a suitor from Court where he hath gotten an Office, that he may attend thereon with diligence and fidelity.

Nor can he more be without the Word, than without prayer, nor without obedience to the Word, than without the Word itself. 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 . 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 . 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. . What preventeth his wandering? this, I have hid thy Word in mine heart, that I might not sin against thee ? The Word calleth upon him to pay what he hath vowed? and telleth him further, that he had been better he had never vowed, than that he should vow and not pay . Which all men know impossible to be paid, 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 soul 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 . Christ himself lived upon it, till the Angels came and ministered unto him. He that prayeth is as the sons of Jacob going down into Egypt, to buy corn 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 attain 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 sanctify it, as prayer it self: for it is sanctified by the Word and prayed .

Thus this hypocrite is a bountefeu, setting duties together by the ears, that he may either be rid of all, or pick and choose. The true Christian is a reconciler, that endeavors 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 seeks to divide them, that he may destroy them; the other keeps them together, that he may save himself.

This hypocrite by his praying palliateth sin. [Character 19]

The Jews of old took Sanctuary and protection in the house of prayer to bear them out in all their abominations . The Pharisee will not make a long prayer, but he will be well paid for his pains. He hath a mind to devour the Widows house, and for a cloak to throw over this rapine, he useth prayer . This hypocrite hath ever some wickedness in his eye; when he is more then ordinarily busy at his prayers. The Papist seems devoutly charitable to set a rich man out of Purgatory, but it is to cheat the heir of a good part of his estate under color of praying for his fathers soul. This hypocrite prayeth, but it is the better to cover some bosom-lust, some secret way of sinning that he would fain hide by spreading this specious veil over it; in hope that however some men may talk their pleasure of him, yet no good man that converseth with him, and hears him pray, will ever believe what others charge him with.

On the Contrary, the true Christian by prayer grows into more hatred of sin, 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 venom of his heart and the leudness of his practice, 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 foulness of it by so many Arguments, and done it in good earnest, must needs grow into greater detestation of it▪ For there needs no more Arguments to draw an ingenuous soul to hate sin, but to set forth sin naked in all her deformities before him.

And as it is a curb from evil, so it gives strength to the soul against it. Prayer is a main piece of the spiritual Armor . Yea it is 〈 in non-Latin alphabet 〉 , 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 Armor 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 prevail with him , 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 fears. 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 them , 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 terrors 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 fifth of wickedness . the other prayeth to unloose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and to break every yoke . The one prayeth, to take the bread out of the poor man's mouth; the other, to deal his bread to the hungry, and to bring the poor that are cast out; to his house ;

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

He looks 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 loathes 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-worm toils and drudgeth early and late, not to honor God in a lawful calling, but to get wealth which is all the God's he careth for: so doth this hypocrite toil and drudge at prayer, as Saul forced himself to offer a sacrifice, merely for his own ends . 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; magni emitur quod precibus emitur, say some high Spirits, he pays dearest that buys with prayers, so thinks this hypocrite, because as prayer helps 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.

On the Contrary, the true Christian loves prayer for itself.

He loves it as an Ordinance of God, as well as a means of blessing to himself. He finds sweetness in the duty, as well as in the success: as it brings him into the presence of his God whom his soul loveth, as well as it draws down blessings from God as a fruit of his love: as it draws 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 him .

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 Isaac and Rebekah, 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 Ass, which he got by prayer; and for which he named it En-hakkore, the Well of him that prayed . He that prayeth not, cannot see God's goodness in anything. Therefore the Christian prayeth that he may see it in everything, as Jacob did in the countenance of his brother Esau . To him that converseth with God by prayer, a letter, or messenger, or some sleighter accident many times casteth in greater comforts into his bosom, 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 looks for comfort in the gift, the other is swallowed up in the boundless mercy and bounty of the Giver: especially compared with the unworthiness 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 receipt of one, a pledge and pawn of another; thou hast delivered my soul from death, wilt not thou not deliver my feet from falling ? He being and proclaiming himself to be a God hearing prayer, this cannot but encourage all flesh to come unto him ; especially when himself gives it in command, look unto me all ye ends of the earth, and be ye saved .

It encourageth him to the labors of his calling, because prayer addeth to the strength of the laborer as well as to the issue of his labor, which it crowneth with success; and where the labor endeth, the success beginneth: so that prayer is a Coadjutor in his labors, and an Insurancer of his profit. It not only makes the burden light, but the gains heavy, if not always in the purse, yet in the heart. By this means, the blessing of God maketh rich, and he adds no sorrow with it : 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 thorns in them, although men may cast him upon a bed of thorns for them.

It maketh him more in love with God, when he hath so much experience of the goodness, 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 soul would soon wax so hot, as to set all on fire within him . He hath no help against it, but to speak unto God in prayer. He meets with much evil in the world, where should he take Sanctuary? where should he pour out his complaints? but into God's bosom. 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 wisdom, and all other treasures of heaven, but he hath no heart unto it. The true Christian is as the skillful Chymist, that can extract all good things out of that one body of prayer. The one knows 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 flame .