Divine Characters in Two Parts

must needs keep the ship, as the only means of safety; so a Christians safety, in the midst of the greatest storm, is to continue in the love of Christ, which giveth him footing, as it were, on dry land, in the midst of the sea of this world.

Thus, this hypocrite is in and out with God, as God pleaseth to dispense outward blessings or crosses to him, as thinking himself to deserve better; the true Christians heart is fixed, and cleaves to him what ever befalls him, acknowledging the worst that befalls him to be less then his desert; and the least that is bestowed, to be beyond his merit: the one falleth out with God, for his skin, if but touched; the other had rather God should scourge him with whips of Scorpions, while he loves him, then let him alone in his sins to perish by them, rather then displease him.

This Hypocrite, even when he saith he loves God, doth not like [Character 6] God.

He is ever and anon apt to find fault with God's dealing, as not sufficiently requited for his love. Against providence he excepteth, that it is too partial; that others have too much, and he too little. He excepteth against the Law, as being too strict. What? saith he, may I take no liberty on the Lord's day? no pleasure or satisfaction, by taking revenge? no thought for the flesh, to gratify and satisfy some lust thereof ? Who can love truly, and yet abhor to be like him whom he loveth? who can love his Prince, and mislike his justice? who can love his image, that hateth his person? Nay, where there is dislike, upon unlikeness, there can be no love. Affection cannot subsist, and be constant without judgment; nor love, without conformity.

Contrarily, the Christians love honoreth, and justifieth God in all things.

He loveth advisedly, because he liketh; and liketh the more, because he loveth upon choice. Love is the palate of the soul to taste how sweet the Lord is. Because he likes God, he cannot but love him; and loving him, he affecteth to be like him, even to be transformed into the same image . What he cannot attain unto, he misliketh not, but admireth. However the world chargeth the Lord, he seeth no unrighteousness , no imperfection in him. He hath none but honorable thoughts of God. If he cannot presently assoil all objections or doubts, yet he pronounceth God righteous, and himself a beast. He subscribeth to providence, and is content with whatsoever portion God setteth out for him in outward things. His conclusion is not, God loveth me not, because he giveth me no more: but this, he giveth me no more, because he loveth me wisely, and for my good. He approveth whatsoever God speaketh; yea, if God threaten him with sharp judgments, good is the Word of the Lord . He liketh well whatever the Law commandeth, or forbiddeth. The Law, saith he, is holy, and the Commandment is holy, and just, and good : but I am carnal, sold under sin . He saith not, the Law is too strict, but I am too loose.

Thus, this hypocrite is like a woman married to an husband, whom she never loved, nor liked, nor can scarce afford him a good look, or good word; the true Christian is so much taken with the love of Christ, that he will hold up his honor against all gain-sayers; the one is like a scoulding wife, that will never be pleased: the other is like the virtuous woman that is a Crown to her husband , and whose works praise her in the gates .

This hypocrites love is unactive and idle. [Character 7]

He loveth God, but will do nothing for him. That he loveth God, must be supposed, or you wrong him: for he must be thought to love him, even when he cannot express it. It is in mine heart, saith he; but, examine it not by my actions. The greatest injury that can be done him, is to call in question his love to God; because he is never able, (if you put him to it) to prove it by anything done for God. He is content to afford the Lord a parcel of good words, my God we know thee ; my Father, thou art the guide of my youth . But he casteth off the thing that is good , and doth evil more and more. He would have God's love towards him to be fruitful in blessings; but, his love to God is barren of obedience; God -maysowe liberally, and reap nothing: but he would reap all, and sow nothing; unless, to the flesh, of which he can in reason expect nothing, but to reap corruption . He would drink in the dew of heaven, but never let truth bud out of the earth. But such barren and unprofitable earth is nigh unto cursing, whose end is to be burned .

Contrariwise, The Christians love of God is diligent and operative.

The Apostle ascribeth work, and labor unto love , because love refuseth no pains. It will spend and be spent, even where there is least love returned for most expended . Much more will it lay itself out for God whose commandments are not grievous ; nay, love is glad of any command, what wilt thou have me to do? saith he unto God, even before the command is gone forth . Love is a diligent affection, and the fountain of diligence. We may well derive diligentiam á diligendo, diligence from dilection or loving; the things are conjugate no less then the names. A part of that diligence is in word and profession. Love is no mute, but rather a Blab. It must tell the Lord how well it loveth him. I love thee, O Lord my strength, saith David . And again, I love the Lord, because he hath heard my voice . But it stayeth not there; it proceedeth to action. He is mindful of that of his blessed Savior; If ye love me, keep my Commandments : and that, to Peter, lovest thou me? feed my sheep ; as well knowing that love is the fulfilling of the Law .

Nay, his love resteth not in action, but cheerfully carrieth him on to suffering. No pains, no hardship night or day, heat or cold will be thought too much for him, whom his soul loveth: no task seemeth hard. I account not my life dear unto me ; saith the Apostle. No condition is refused, that may bring him to the presence and fruition of Christ his dear and loving Spouse, though it be by death, yea by martyrdom. There is no one thing he desireth more, or so much, in this world; as that Christ may be magnified in his mortal body, whether it be by life, or by death . Which he accounts so great a joy to him, that he calls upon others to rejoice with him for it .

Thus, this hypocrite in his love to God, is like Ezekiel's hearers, who with their mouths shown much love , but in his actions, like the Sluggard, that hideth his hand in his bosom, it grieveth him to bring it again unto his mouth : the true Christian is like Jacob, that will serve seven, and seven years for Rachel, rather then go without her , even when in the day the drought consumed him, and the frost by night, and his sleep departed from his eyes : The one thinks to deal by God, as the Harlot, that with much fair speech caused one of the simpletons to yield to her enticement, merely to fleece him, and make him her prey . the other, is like the virtuous woman in whom the heart of her husband may safely trust, so that he shall have no need of spoil ; for, she will do him good, and not evil all the days of her life .

[Character 8] This hypocrite loveth man, without God, and out of God.

We have seen what counterfeit wares this hypocrite serveth God withal. It cannot therefore well be expected that his love should be better to man, either in the grounds, kinds, or exercise of it, which we shall now look into.

First, his grounds be rotten; the structure therefore cannot answer expectation. He loves not in God; and indeed, how can he? In Deo diligere non potest, qui Deum non diligit ; he cannot love in God, that loveth not God. This is the great Error of his love, that he loveth not with conscience of God's commandment, or respect of his Image, especially of the New man in him he loveth. Love is not in him, the end of the Commandment , but love without it; not an evidence of his faith, but of his humor. Let God commend to him the care of his neighbor, and it is no more regarded by him than by Cain, who being demanded what he had done with his brother rudely and saucily answered, am I my brothers keeper ? He thinks it an unreasonable question, because he never loved his brother upon any such account, as to be accountable to God, for his brother; or his carriage towards him.

This hypocrite then may call that profession he maketh to his brother, by the name of love, if he please: but, very Heathens can tell him, that only virtue on both sides is the bond of love, that all other combinations are but a conspiracy, and all other professions of love, but hypocrisy. Indeed, Heathens could not go so far as to say, love of God is the ground of virtue, as virtue is the ground of love. They could not love a man, because God made him; much less, because God hath new made and redeemed him. But this hypocrite who professeth so much of the knowledge of God, and love unto him, cannot but be taught so much of God as to love one another ; and that for his sake: and because this is not only the great Commandment of the Law , but the special command of Christ; this is my Commandment that ye love one another, as I have loved you . His love therefore is far from true and spiritual love: especially where under color of love he draws another, man or woman, into sin. It is rather a knot, then love, hatred, then good will: a rebellion against the Peace and Crown of Christ, a brother-hood in evil, as between Simeon and Levi, a combination in mischief against God, as that of Herod and Pilate against Christ.

Sometimes God's own are overtaken, to love whom they should not; at least, not so far as they engage; as, Jehoshaphat a good man, and of a sweet disposition, loved both Father and son, Ahab and Jehoram, too well, and too far. So that he was charged with helping of the ungodly, and loving them that hate the Lord . Yet this was not in hypocrisy, although without warrant from God. But the hypocrite never loves, but he plays the hypocrite with man, as well as he transgresseth against God. Sometimes also love is begun for virtue, and then by being transported with the person, men love the personage more then the virtue; the Case instead of the Jewel: and this, however the godly fall into it, yet they do not dissemble in the reality of love, but only mistake in the Object. This they do without God, and out of God, in regard of warrant; but not in regard of the substance of their love.

But the hypocrite not only loves without God, but contrary unto God, counterfeiting love, even when he placeth it not on a wrong Object, as Ahithophel in pretending love to David; or, calling that love, which is but lust, or a Pander to it, as that of Jonadab, David's brother, to Amnon his Nephew; putting him into a way to satisfy his lust on his half-sister Tamar, which Amnon thought hard for him to accomplish, till he was taught that wile . A trusty friend to his lustful Cosin; contrary to the Law of God and nature, the dignity of the Prince, and the honor of his Niece.

Contrarily, a true Christian lover loveth all, in God, and for God.

In God, not without him: for God, by virtue of his command: and to his honor. His love is as that between Jonathan and David, the knot of friendship was the oath of God , as the ground of it was the fear of God, not to join in, or to be privy to the conspiracy of Saul against innocent blood on the one hand; or, to the corruption of nature in David against Jonathan, to support his own greatness, or to revenge Saul's unworthy dealing with him, when he came to the Kingdom. True love saith St. Augustine, is motus animi ad fruendum Deo propter Ipsum; se, & proximum, propter Deum. A motion of the soul to the enjoying of God for himself; and himself and his neighbor, for God's sake; by loving God, all cleaveth to one; by loving one another, all become one.

Wherefore as God is the Savior of all men, but especially of those that believe. . So a Christian loveth all men, but especially those of the household of Faith . He loveth all, as made by God, in his image, capable of blessedness, and of the same blood with himself , with true natural love: but especially he loveth those that are sanctified, in whom there is yet another Image of God, the new creature; with true Christian love; as Regeneration brings in a new consanguinity, which Christian-love acknowledgeth: for, everyone that loveth him that begat, loveth him also that is begotten of him . And this he doth as being a better Argument of true goodness, then his believing. For, if the question be, whether a man be good, it is not demanded, (saith Augustine) what he believeth, but what he loveth.

It is true, that where there are more relations of kindred, neighbourhood, coheirship of grace, and the like; there love admitteth of multiplication and increase: but this draweth not the lover from God, or from his way of loving, who is Author of those relations, and the rule of love. The Christian here hath a larger field for his love to walk in, but still his love is both grounded and bounded in, upon, for, and by the God of love.

Thus, this hypocrite loveth as the unjust Judge did justice to the Widow; not out of fear of God, or regard to man ; the true Christian in loving man, hath his eyes upon God, as the eyes of a maid to the hand of her Mistress : the one loveth, not truly, considering why, nor how: the other, is as careful of the ground and end of loving as he is to love.

[Character 9] This hypocrite loveth for his own sake.

His main care is to look to himself, and to advantage himself, or his lusts by his loving of others. If nothing be likely to be returned, he will hardly adventure any great matter out. He loveth others as wicked men love some that are godly; not for their virtue or goodness, but for the good they receive by them; as Laban loved Jacob , as Potipher , and Pharaoh loved Joseph ; as Belshazzar , did Daniel. Or, he loveth them as children love their parents for maintenance, or parents their children, for their nearness to them, being a part of themselves, for their wit, feature, or serviceableness, little caring to plant virtue or knowledge in them to make them amiable in the eyes of God and man. Sometimes, he loveth others that are like him in age, in condition, or perhaps in vice, as one drunkard or idle person loves another: but, never for his sake, whom he pretends to love.

Contrarily, the true Christian-lover respecteth himself least, and in the last place.

The Object of his love is not himself, but his brother: and that is not for what he will do for him, but what he is in himself. The load-stone of love is virtue and goodness in the Object. This draweth out his affection; not, to serve himself, but his brother through love . He principally loveth for God's sake, in whom he loves him: and next for his sake whom he loveth, as intending his good more then his own, in loving of him.

He observeth that precept, to love his neighbor as himself. He knoweth what is good for himself; and thence concludeth, if health, credit, justice, mercy, knowledge, holiness be good for me, then are they good for him also, and he will do what he can to procure them. For, he makes conscience of his Masters Rule, whatsoever ye would that men should do to you, do ye even so to them .

It is not denied, but a man in loving another, may have some respect to himself; if he be learned, wise, judicious, to learn of him; if humble, loving, gracious to imitate him: if any way profitable, to be a gainer by him, in a way of God, not of lust, or of the world. But this is not the main, nor the first thing for which the Christian loveth another, but as the result, not as the moving cause, but as the reward of love; as man and wife, by showing more love to one another for loves sake, do reap more love from each other. No man can love God with the purest and most abstracted love that is most refined from all self-love and mercenary baseness, but he hath some aim at the chiefest happiness, in loving of the greatest good: not making a man's own happiness the first ground, but the last motive to love him best, whom we love most for himself. So, in proportion, a Christian loveth his Christian friend; not most, or, in the first place, for himself.

Thus, this hypocrite loves his brother as Hamor and Shechem taught the Shechemites to love Jacob and his family ( shall not their Cattle, and their substance, and every beast of theirs be ours? ) the true Christian loveth his neighbor, as Abraham loved the King of Sodom and his people, when for his Nephew Lots sake, he rescued the prey from the Kings that had swept all away, not taking so much as a thread or shooelatchet to himself , of ought that was theirs: the love of the one beginneth and endeth in himself; the love of the other beginneth in God, extendeth to his brother; and endeth in the mutual comfort and rejoicing of both: not so much for the good received, as bestowed.

This hypocrite loveth not out of judgment, or discerning of worth.

He loveth not out of choice, but chance; not as discerning the worth of the party [Character 10] loved, but out of humor, or at a blind venture: and then fancieth some worth in it; not to quicken his love, but to save his credit, and to prevent the disparagement of his judgment; as a man that sometimes marrieth a crooked piece, for her money, and then must imagine something else to be the ground of his love. He first pleaseth his fancy, and then his affection must act, let the Object be what it will. If he be loving, he cares not whom he loves. To him godly, or ungodly are much at one. He makes no difference between the household of faith, and the fraternity of carnal men. They that best suit with his humor and palate, have most place in his heart. Although God make a difference between Jacob and Esau , he will make none. He is as one of those sons of God that seeing the daughters of men to be fair, took them wives of all they liked best for their beauty, without respect to their goodness . He considers not who is best deserving, but most pleasing; and usually they please him best that do least please God. For indeed an hypocrite can take no great delight in an exact Christian, whose true piety and fire of zeal will too much discover and eclipse his hypocrisy and painted fire.

On the Contrary, the true Christian loveth out of sound judgment and deliberate choice.

He loveth, because he discerneth worth in the party. And although, he will carry himself lovingly to all, yet he will be very wary and circumspect in the choice of a friend. David behaved himself wisely, and so got the love and praise of all in Saul's Court. But he chose none but Jonathan to be his beloved friend and companion. And he that was so loving to all his people, that he accounted them his brethren and companions , yet he hated the congregation of evil-doers, and would not sit with the wicked . Yea, he would not sit with vain persons (such as are all carnal men) nor go in with dissemblers , such as this hypocrite: He professeth himself a companion of all that fear God and keep his precepts . And therefore prayeth unto God, Let those that fear thee turn in unto me, and those that have known thy testimonies . Therefore his goodness is extended to the Saints; in them is all his delight, and that because they are the excellent .

Where there is liberty of Election, at least in loving, a Christian laboreth to make his child, ally, friend, such as may be lovely and acceptable. True love ever findeth worth, or maketh it. Or rather, the natural love prepareth the beloved for that love which he beareth to virtue. To love a man first, and then to endeavor to make him honorable, is a proceeding from nature to virtue. Nature of herself honoreth a man, because she loveth him: but virtue either loveth, or desires to love, because she honoreth him for the worth she finds in him: love growing from honor being a better Argument of worth; then honor from love.

Thus, this hypocrite setteth on the roof, and then thinks of laying the foundation; or rather, cares not much whether there be any foundation at all: the true Christian maketh sure of the foundation first, and then buildeth thereupon: The one putteth on love as a false Spectacle, and thereby everything seems fairer and greater than it is in his beloved: the other, endeavors to see without Spectacles, the true shape and worth of the party that he would love, before he let out his affection.

[Character 11] This hypocrites love is mental and kept secret.

Men use sometimes, speaking jestingly, to say, you shall never know what I will do for you. Such is the love of this hypocrite. He showeth little love in the fruits, even while he professeth much; and, to maintain his profession of love, tells you, you little think what he intends to do for you; that, by such hints, that do you no good, nor him hurt; he may hold up your expectation; and his own reputation. He means to do nothing, but he would not have you to know so. He will make you to believe he means well; but, forbears to speak it out, that you may not grow too bold upon him for his promise: This is the construction he would have you to make of his present silence, and close-handednesse. If you make other, he quarrelleth.

Open rebuke, saith Solomon, is better then secret love . Open rebuke ministereth occasion and means of bettering, at least of the exercise of patience where the rebuke is not deserved, or the manner uncomely: But secret love that is no way manifested, no man was ever the better for. Such an hypocrite (to stop your mouth from pressing him to show more love) will tell you, wise men must not be too fond, but love with discretion. But, too much discretion rebates the edge of affection, whereas, in love, if the Object be right and warrantable, God alloweth a little wandering ; especially in the husband to the wife, who is bidden to err always in her love. Here, better err on the right hand, then on the left.

On the Contrary, the true Christians love is discernible, and manifest.

His love is a laboring love , a love that is very near of kin to that wisdom which is from above, that is, full of mercy and good fruits . He loveth the mean, but yet in love, he is more afraid of the defect, than of the excess. He is afraid if he should be too precise in paying but just so much love, as is in exactness due, he should give under measure, therefore he chooseth rather to give good measure, pressed down and shaken together, and running over . He so loveth, that he measureth love by itself, and reduceth it to the first love, and highest measure, that he can bring it unto. He is careful to add not only reality to profession, but plenty of love to the sincerity of it.

He propounds to himself no lower pattern then Christ himself, who hath commanded him to love others, as Christ hath loved him . Now he knows that Christ's love neither would, nor could be concealed, nor stinted with the bounds and limits of the highest love among men . Not that he will starve himself to feed others, (for charity begins at home) but he will reduce himself to the lowest scantling, rather then suffer any member of Christ to famish. He will in no office of love within his power come short, but even beyond his power he is willing to show his love .

Thus, this hypocrite loves to play with love, but not to love: the true Christian puts on charity , as a garment, and as that which he accounts not his burden, but his perfection: the one, puts love under lock and key, like holy-day clothes, that are more worn out in the chest, then on the back; the others love is unto him, what the curse is to a wicked man; as the garment which covereth him, and for a girdle wherewith he is girded continually .

[Character 12] This Hypocrites love is Uerball; rather in wishing, then supplying.

He hath words at will; Oil and Butter enough in his mouth to supply all: but, he keeps all to himself: he will spare none of it to his neighbor, whatever his need be; or at least so little, as will do him little good; too little to supply his necessities. He gives as good words as need to be: Depart in peace, be warmed, and filled: but gives him not those things that are needful . He may freeze for cold, and starve for hunger for all this parcel of good words. Thus he deals with his brother, as many that will say to a younger brother of a good family, I would you had been the heir, or, as some others, I would you had such a living, such a seat, &c. for which he gets, I thank you, Sir, for nothing.

He that bewails another man's misery, and putteth not to his helping hand, is, saith Saint Augustine, like a Spectator in a Tragedy, that mourns much to see some sad story acted, but lets the Play go on: Whereas if true pity were seated in his heart, it would express itself as well by the hand, as by the eye, or tongue.

Contrarily, the true Christians love is helpful.

Otherwise, it is not real. According to his power his heart joins with his tongue and his hand with his heart. His wishes are not idle or handlesse: he is as ready to do good, as to wish well. If he cannot do all he would, yet he will do what he can: and where he can do no more, he will turn wishes into prayers; and from prayer conclude for those that are godly: My God shall supply all your need, according to his riches in glory by Christ Jesus . If I cannot help you myself, yet I will move my friend, even the Lord Jesus Christ, who is able to do this and more both for me and you. One way or other, his love will help: at least will show a willing mind to do, as well as to talk. And this makes a man accepted, even of God himself; according to what he hath, and not according to that he hath not . God rejects him not for what he hath not, but accepts him for that he hath.

Thus, this hypocrite is like a man of clouts, that may skare birds, but not relieve men: the true Christian is like one of David's Worthies, that though he cannot reach the first three, yet he will do his part, as Benaiah and others to be of the thirty: the one, hath tongue at will, but no hand; the others hand is longer, at least busier, then his tongue.

This hypocrites love is in promise, not in performance. [Character 13]

He is as Antigonus (by a sarcasme, nick-named 〈 in non-Latin alphabet 〉 ,) always about to give, but never giveth. He hath perfectly learned the merchandise of words and traffic of promise: but breaks, when it comes to performance. He gives nothing at present, when not only your necessity, but relation may expect present supply; but to salve the matter, he tells you seriously, I will put you in my will: perhaps, as he did whose legacy to his friend, was an halter to hang him. He boasteth of a false gift, and therefore is no better then clouds and wind without rain .

It is he that hath holpen the world to that proverbial speech; Ampullae verborum, which if it import not a bubble in the water, yet surely comprehends no more but a pot with an empty belly, an Apothecaries box, fair written on the outside giving you notice of some rare drug or liquor contained in it, but hath nothing within answerable to the gaudy title. It is like Absolom's low-belling of the people that had no more wisdom than to hearken to him. O that I were a Judge in the land, that every man that hath any suit or cause, might come unto me, and I would do him justice : but he meant nothing less; So, fair words make fools fond.

On the Contrary, the Christians performance overtakes his promise, if not goes beyond it.

His word is his bond, yea his oath: therefore he will perform, although to his own hindrance, or hurt . An oath with him is sacred, so is his promise, although not so bound. For, he makes not a promise without God, as his witness, as well as his warrant. And he will not forfeit himself to such a witness who must be also his Judge. God tyes him where man cannot bind him. Therefore he is careful, if it may be, to prevent his word, by doing the deed sooner then he promised, (as lightnings appears before the thunder be heard:) partly lest the benefit should lose of 'its grace by coming loyteringly after the promise, and be sued out as a debt, rather then accepted as a gift, and partly lest himself, being a man, should after be tempted to alter his own word, or prove (if not false, or unkind, yet) unable to perform.

With him, it is an undoubted and indelible maxim, better give and not promise, than promise and not give. Yet in cases of extremity, where expectation itself may be some stay and comfort, he refuseth not the bond of promise. But then, he entereth into another bond to his own heart, not to fail in that promise, whatever detriment happen to himself by performance. He is willing to help every way: by actual giving where he hath it in his hand, and present necessity presseth; or, by a faithful promise to give so soon as he hath it, and the other needeth it.

Thus, this hypocrite is as Saul, who thought he might take liberty to break Articles and engagements with the Gibeonites , who had abused Joshua many hundred years before: the true Christian is as Joshua, that having once engaged will not be worse than his word, even to dissembling and cheating Gibeonites . The one hath his excuse, that the parties to whom the promise was made are unworthy, yet for breach is plagued: the other, looks more to his duty than to the others unworthiness, and therefore performeth, for which he receives a blessing from God.

[Character 14] This hypocrites love consisteth in counseling, not in aiding.

If, by God's hand, a man be cast into great straits, not by any willful negligence, profuseness or building Castles in the air; but, it may be to try, and humble him, and to drive him closer up to God; and he, in such a case, make his moan to this hypocrite, who is able to help him: the hypocrite will give him good counsel, because counsel is cheap. Agree Sir, with your Creditors, pay every man his own, buy what ye lack. Thus he will afford him counsel, but not a penny to help him. He is (as too many else are) ready to look angerly and frowningly upon a man upon whom God hath frowned, and tells him, this you should do, when he sees that he cannot do it: this you should have done, when now it is too late to do it, but helps him not in the least. For he could have and perhaps hath, told himself as much as this, without going to this hypocrite. He came to him for advice that is practicable, that might do him good, whereas all his counsel, is only to upbraid and vex him in his greatest grief and necessity. To whom the poor man might reply as he in the Epigram, quod peto, da cui; non peto consilium: give me what I come for, or keep your counsel to yourself.

Yea, there are not none of these hypocrites, who finding a friend, in necessity, instead of counsel for the good of his friend, counselleth 〈 in non-Latin alphabet 〉 , for himself , making use of his necessities, infirmities, passions, for ends of his own. Are you in want, sell such or such an house or Land, I will give you money for it: when perhaps he hath by usury hastened and increased his wants, not without purpose to work upon his necessities when he hath him fast in his net; for then he resolves to have his land (at his own price,) or his bones. If he see him engaged in law-suits, he claps him on the back, and upon good security lends him money to wage law, that he may at once gain by the others loss, and be revenged by the hand and at the cost of his friend, upon one that is more his enemy than his friend: or, he helps him, to engage with him in some faction, or for other ends of his own; saying, as his friend saith, or rather adding to it. Dost thou tell him thou art angry, with such an one? he bids thee hang him, and shows thee perhaps a way to do it. Dost thou covet such a man's house, or field? he bids thee never give over till either by foul means or fair, he be forced to sell it to thee. Art thou afraid of some mischief? he bids thee fly, and leave what thou hast with him. Dost thou suspect such an one that pretendeth friendship, to be false to thee? he bids the believe it, and trust him no longer. Thus thou shalt never want counsel to do thee mischief: nor find aid, that may do thee good.

Contrarily, the true Christian counselleth from the heart, and to the heart.

He will give counsel that is practicable, and profitable to his friend. Counsel that is sweet, like ointment or perfume that cheereth his heart. Hearty counsel, or counsel of the soul, proceeding not from a crafty head to over-reach or deceive, but from a faithful heart that studies his good, ready no less to aid, then to advise: nor less willing to put to his hand than his tongue. He disdains to be of those counselors, that knowing before hand what use thou hast of him, will seem to counsel thee, but counselleth for himself; and, instead of helping thee, cast the lot upon thee ; he encourageth thee in thy way which thou propoundest to him; telling thee, thy way is good; and afterwards standeth on the other side, to see what will befall thee .

Nay, he will rather dissuade thee, then encourage, if he doubt any danger; as he that said to his friend that would needs have his approbation in a way that was not good, thou canst not have me a friend and a flatterer. If he see thee to mistake thy way, and to ask advice of those that will abuse, not help thee: he will give thee fair warning what Counselors to avoid, and bid thee, not to consult one that suspecteth thee, but to hide thy counsel from him that envieth thee ; even as no wise man would consult with a woman touching her whom she is jealous of, nor with a coward in matters of war, nor with a Merchant concerning exchange, nor with a buyer of selling, nor with an envious man of thankfulness, nor with the slothful of work, nor with an hireling for a year, of finishing work sooner; nor with an idle servant of much business . But he will advise thee to be continually with a godly man, that thou knowest to keep the Commandments of the Lord, whose mind is according to thy heart, and will sorrow with thee, if thou shalt miscarry .

Thus, this hypocrite is like Rehoboams young Counselors, that counseled so as that they might domineer over those whom he should oppress; the true Christian is like that Kings old Counselors, that counseled for his good, not their own ends . The one is as the Pope that gives way to incestuous marriages, in show to gratify a Prince that desires it; but, in truth to oblige and enslave that family to himself for justifying their incestuous brood: the other will give way to nothing that may in the least wrong his friend. He will be a co-worker with him, not a competitor, much less a conspirator: he will partake with him in suffering evil, but not in doing any.

This hypocrites love consisteth in praising, not in profiting. [Character 15]

Sometimes he prevents a suit that he espies to be making to him, by commending somewhat in the suitor, and confidently avowing that he hath great plenty of it, that so he may stop his mouth, or answer his suit, by telling him he hath more of that already, then he to whom he makes the suit hath for himself: as many a man coming to borrow money is sent away with a confident assertion that he is very rich, and hath no need. This hypocrite by his mouth one way or other destroyeth his neighbor ; nothing more currant coin than flattery, which yet all know to be counterfeit.

He blesseth his friend with a loud verse, which is no better then a curse unto him . For he that flattereth his neighbor, spreadeth a net for his feet, he makes him a sure prey. If his feet be entangled, he is fast enough for running away. He is very courteous in his complements; but the kisses of an enemy (and such is every hypocrite) are deceitful, giving opportunity to this Serpent to infuse his poison more surely, and with less notice. He means no good faith in them, no more then Judas when he kist his Master. He healeth with sweet words that wound which should be searched with reproofs; claps on a healing plaster upon a festered sore. He will praise in evil as well as in that which is good; as Ahab's Prophets flattered their Master to his destruction . Thus the Princes of Judah, after the death of Jehoiada, did great obeisance to Joash, merely to flatter him into idolatry ; as the Princes of Israel made their Kings glad with their lies ; and as Herod flattered the people by the slaughter of James, and the persecution of Peter , for which they gratified him with a flattery again, by an acclamation not short of blasphemy, which cost him his life .

Yea, this hypocrite will not only flatter with his lips; but, in imitation too, imitating the defects of great men, as if they were rather commendable, then blemishes; as they who imitated Alexander in wrying of the neck, when none but Pirrhus will follow him in his valor and prowess. And by his good will he will have none shall escape his flattery, unless in such things wherein his flattery cannot prevail. This makes many proud and unuseful, that otherwise might by diligence have deserved true praise; as Carneades observed in the sons of Princes, who could indeed learn noth • ng deserving honor, but horsemanship; for, in all other things their teachers would flatter them, by commending without cause; and so keeping them from laboring after the truth of those excellencies for which they falsely praised them; but the horse will be sure to show them no favor, if they sit not fast; and therefore there they must learn and excel, or hazard their necks.

On the contrary, The true Christian friend will rather wound, then not heal.

He is no sound friend that always praiseth, no more then he can be a sweet friend, who always reproveth. Therefore the Christian duly considereth the state and necessity of his friend. If he deserve praise, he shall have it, not with a loud voice, rising early in the morning ; but modestly, sparingly, and rather anywhere then to his face; teaching him by his praising him to love, more to deserve then to hear commendations; that his commendations may be the debt of his worth that is praised, not the froth of a false heart, to make his friend vain or mad that was foolish enough before, and too apt to entertain flatterers, as false-witnesses of his self-conceited worth; yea, teaching others, how to flatter and come within him.

He is so wise as to remember that his friend consisteth of an old man, and a new man; and so joineth himself to him to counsel, encourage, and aid that part which is reasonable, or rather regenerate, helping him to see and amend his errors, loving not so much the ease, as the credit; nor the credit, as the conscience of his friend. If gentler reproofs will do it, he tries their strength first, gently telling him, you were too blame, too much transported with passion, intemperance with the world, &c. Reduce yourself to your grounds, set limits and bounds to your appetite, your passions, &c.

If this will not do, he then woundeth that he may cure; because he knoweth that faithful are the wounds of a friend ; yea, that open rebuke is better then secret love . He woundeth, but, as a Surgeon, not as an enemy. It is no other wound then his friend, if he be so wise as he should be, will rather desire than decline. His lay is, let the righteous smite me . Therefore the Christian never fears such breaking of his friends head, but goes on with his love and his work. One while he embraceth, another while he draweth blood: And as a loving Physician, one while he entertains his friend with a feast, and at another time presents him with bitter pills, or a strong potion.

Thus, this hypocrite is as he that praiseth his friend with a loud voice, and brings on him a curse: the true Christian is as a wise Physician that considereth his patients needs, and gives him not that which may please, but that which may profit him: the one like the horse-leech, sticks close to his friend; but it is to fill himself with the blood of his friend; the other is as the Pellicane that is content to let himself blood to feed his friend.

[Character 16] This hypocrites love is complement, courtesies, affected phrases, nothing but words and gestic • lations.

He turns love into a complement mercy into a Ceremony. If you come to his table, perhaps furnished with dainty dishes, although he be a very churl: yet at his table, he makes great protestations of hearty welcome, and bids you eat and drink, but his heart is not with you . Rather as Nabal he is ready to die to think of his cost. If he meet you in the way, where you stick fast in the mire, or are able to go no further, either he wisheth you some of his help at home, or, tells you of somebody at hand coming after him that will help you, but never puts finger of his own to the work. He is your servant, and at your command, he kisseth your hand, or the hem of your garment, but with the kiss of a Joab, or a Judas. If words and complements will do, he will soon show himself better bred than Nabal, yet not better affected than Laban who is all one with Nabal, in name spelled backward, and in his heart, spelled by his actions .

If he meet any man in the street or market, you would take him to be a Damon met with Pythias, ready to creep into the others bosom, or to lie at his feet; but, no sooner is his back turned, but he is ready to look over the shoulder in derision, and to traduce him to the next he meets, and perhaps to boast how exquisitely he complemented and dissembled with him. And so he is not content only to carry two faces under one hood; but he will pull off the mask and show them to any that will be troubled to take a view of them.

On the contrary, the true Christian is little in circumstances, but strives to abound in the substance of love.

David and Jonathan contended together in weeping , not in crying your servant, Sir, in discovery of treacheries, not in ceremonies, in real friendship, not in empty words. It is not denied but some ceremonies, that is outward expressions in the very gestures and countenances of friends will thrust in with true love: not so much for the loves sake, as for respect the witness and acknowledgement of desert which is the ground, nurse, and guardian of love; therefore love makes no difference between affected complements, and down-right rudeness, but shunneth both alike, that it may neither waste complements, nor neglect that respect which civility, modesty, and Religion require as a part of the debt of love. But to be a Master of the art of Ceremonies, and to assert such a necessity of them as to exceed in their use, as it savors not of a simple, sincere, ingenuous spirit, so it sets the teeth of true love on edge. The Christians main care is to love, not in word, or in tongue, but in deed, and in truth .

Thus, this hypocrite is as Hushai to Absalom (whom he meant to supplant) when he cried, God save the King, God save the King ; not naming what King, yet, would be understood as speaking of Absalom ; the true Christian is as Jonathan to David, as faithful in his absence as in his presence; the one by complements, justles out love, the other by some respects shown, maintaineth the substance of love.

This hypocrite, if he really do a work of Charity, it is for pomp and ostentation. [Character 17]

We have hitherto traced him in his verbal charity, wherein he gives only words instead of Works. But he, knowing he must needs give more than a sound of words; else, he should be judged of all to be but as sounding brass, or a tinkling cymbal ; He will therefore do somewhat more; he will add deeds to his words; but such as argue him no less hypocrite then before. And his deeds are of two sorts; the one respecting the poor, so far below him as to need his alms; the other, of an higher rank, to whom he professeth friendship; but, in both, an hypocrite, the Ape of God's children, no child of God.

In his alms, he many ways discovers himself: but, in nothing more grossly, then in the manner of doing them. If he doth it not with sound of trumpet, he doth it as ill, with beat of drumme. He will do it in the Sinagogues, where the Assemblies are fullest; or, at least in the streets where most meet, that he may have glory of men . He will draw spectators, or not draw his purse. He will give only at his doors, for that requires the least care, and makes the most noise, though that which is given be given at a venture, as the Roman Sportala, to all comers and clients. He can do nothing without store of witnesses; for, otherwise he doubts his conscience will scarce witness it for him another day; and, God may forget it, unless to punish his hypocrisy in it.

Contrariwise, The true Christian is best pleased with secrecy in his alms.

He will especially in giving private alms to particular men, take care so near as he can, that his left hand shall not know what his right hand doth ; his left hand of ostentation shall not be privy to what he doth with the right hand of commiseration; as knowing that his secrecy in duty will be so far from being an obstruction to his reward, that the more secret his alms, the more public shall be God's remuneration. His Father which seeth in secret, will reward him openly. He that turneth his eyes from the hypocrite giving private alms in public, fixeth them upon the Christians secret alms, that he may publicly declare the great difference he puts between them.

Secrecy in private alms, is a great sign of sincerity; as the calling in of witnesses is an argument that a man dares not trust God without them. Therefore, pure Religion visiteth the fatherless and widow in their affliction ; to see how it is with them at home before they come abroad to complain; or, having been abroad, remain unrelieved. This, 'tis better at a dead lift when none eye pitieth, no hand relieveth, because then the gift is double welcome, and the giver less tempted to vanity and pride. The true Christian considereth the poor ; that is, wisely casteth about where is most need and desert, and there he lays out most, where least can be expected from man by way of reward, because he looks for none, but from God himself; not doing it to merit, but to perform a duty; to be a gainer, not to his purse, but to his peace.

He is not against public alms in a public way; he disliketh not, but forwardeth, by his hand and tongue, necessary collections in the Assemblies. How else should the Churches light shine before men ? such alms were enjoined in all the Churches . Alms must not so shun the light, as to be ashamed to be seen, but sometimes show themselves that men may see charity is not barren, but fruitful with a witness. Not doing them, to make other men's observing them the chief motive or end of giving them. Where-ever the poor brethren are in want, they are to be relieved when occasion and opportunity call for it. If it be moved in public, although but for a private person, even in public, charity may and must be publicly expressed as a part of the obedience of faith . Not to do an alms, unless it may be seen to account it lost, if it be not seen; or, not to do any alms at all but what is publicly seen, he leaves to the hypocrite. The true Christian hath in some alms many witnesses, for the glory of God, and for the incitements of others to more liberality; yet, in some, only the receiver, without any other, in some, only God, not the receiver, knoweth the benefactor.

Thus, this hypocrite manageth his alms, as Jehu did his zeal: Jehu cared not for God, but for the Kingdom; he pulled down Ahab and his family, not to exalt God but to make way for himself to the Throne: zeal was the pretension, the Crown was the meaning; the good of the poor is pretended in the alms, but his own glory who is the Almner is intended: The true Christian is as Josephs Steward that so secretly conveyed his brethren's money into their sacks, that they could not tell how it came there. We cannot tell, say they, who put our money into our sacks . The one will give nothing but in public; the other giveth in public when called upon, yet so as not to hold his hand in secret.

[Character 18] This hypocrites charity is unjust.

One virtue is enough for him at one time. If he be just, he thinks he may well be excused from giving alms. If he must give alms, he must be excused from justice, not as confessing injustice, but as pleading a warrant of his rigor for the enabling of him to give alms. He pulls from him upon pretence of debt, when he should rather feed and clothe him. If asked why? He saith, I take but mine own, and so I hope I do no man wrong. Let me first be paid what is owing, and then I can think of charity afterwards. Extremity of justice is the extremity of injury, and that is no other, to exact the utmost where nothing is to be had, but with the utter ruin and starving of those, that if we feed not, must starve, although we take nothing from them. Charity seeketh not her own in such cases . It is therefore uncharitable justice, which is injustice to ruin a man upon an account of justice, that we may after exercise our charity towards him.

He that took his fellow by the throat, saying, pay me that thou owest , never used such a word as, pay that thou owest not; yet for that which he both did and said, His Lord condemned him as a wicked servant , for not showing the same pity to his fellow-servant in forgiving him, as his Lord had shown to him. Rules of justice may be strained so high as to turn judgment into gall, and the fruit of righteousness into hemlock , this is no good foundation to build charity upon, first to destroy a man with a show of justice, and then to relieve him with a show of charity; the justice is uncharitable, and the charity is no charity.

It may be he relieveth some, which deserve punishment before relief, and this is a wrong to others; as, to give to rogues and vagrants, without punishing them first as malefactors, this is lawless charity, being a contempt of the Laws, and an injury to others who better deserving his charity are hereby beguiled of it. To relieve a malefactor in his place, that is the prison, where he is sub lege, under the punishment of the Law; or when he is in some extremity and danger of life, humanity teacheth first to relieve, and then to inquire; but else, first inquire, and punish; then, relieve, is the rule of true charity as well as justice; to do otherwise is hatred under the mask of love

Or, this hypocrite seems a very charitable man to some to whom he owes less, while he is uncharitable and unjust to them to whom he owes more. He cares not what he giveth to, or wasteth upon strangers, while his own friends, kindred, children, the wife of his bosom are neglected, and such as have deserved far better of him, are not requited; pity it is, that charity should come under the lash, yet this man with his false charity, causeth true charity to hear ill, because his pretended charity is so far from doing well.

Or, perhaps he hath another humor, which is not to make an heir, but to settle a perpetuity in some corporation that will find some way to lick their own fingers, or to pervert it; yet this pleaseth him (although he might easily have foreseen the abuse) and this he will do, that his charity may bear his name like an Absalom's Pillar, and all other offices of kindnesses and retribution, and doing good to others who more need it, and may better challenge it, are swallowed up and buried under that one Pillar. Thus that he may make a noise in the world, and seem to go beyond other Christians, he falls short of very Infidels . Dat, ne reddat; to do what he is not bound to, he omitteth that to which he is bound; and, to be at liberty in giving, he casteth off the duty of paying, like some who give largely to a Lecturer, but deceive their Pastor. This is not charity, but humor and vain-glory; yea, injustice.

On the contrary, the true Christians charity succeedeth justice.

Charity is just as well as kind; orderly as well as compassionate. It is no time with him to do works of charity, till debts and duty be discharged. As our Law ordereth first, debts to be paid, then legacies; so charity itself ordereth him, so to be charitable, as none shall have just cause to complain of his willful omission of any other necessary duty; or, of God's order in the performance. Not that a man should give no alms at all, while he owes any money to others: for then, many men should seldom find times wherein to give; but that no man should be so large, or profuse, as to disable himself to pay his just debts, and to provide for those of his family; or to give away any considerable sums whereby any creditor should be unpaid at the time of payment, unless with his consent. For he that so doth, doth not give his own, but another man's, which is not charity, but robbery.

He will therefore take pattern, not of Ahithophel, who set his house in order, (of whom we read nothing of paying any debts;) but, of Zacchaeus who first divided his goods, that he might make restitution with over-plus, and then gave to the poor . It is the undoubted Character of a truly charitable Christian to begin with justice in paying debts, that is, all duties to which he is bound, before he proceed to voluntary enlargements of his charity, where he is free; and, to do duties freely, and fully, betokeneth love and care of human society, to which all particular and more private acts of an arbitrary charity must give place.

Thus, this hypocrite deals by justice and charity, as Paul in a different case, by the Pharisees and Sadducees , setting them together by the ears, that he might sooner be quit of both; the true Christian, is as Hezekiah that not only gave order for the Passover to be kept, but appointed the courses of the Priests and Levites, every man according to his course and service . His charity directeth his bounty, as well as it puts him on to be bountiful. The one begins where he should end, not unlike the self-justifying Pharisee in being very busy about tything of mint, rue and cummin, but neglecting the weightier matters of the Law which were first to be done; the other as the spider in weaving of her web, begins at her bowels, so he begins at the center of duty, and after extendeth himself to the circumference of charity.

[Character 19] This hypocrites charity is superfluity.

He is like those that out of their abundance or superfluity cast much into the treasury, yet were out-done by the poor widow that cast in but two mites . He doth it not for use, but for ostentation; to show his magnificence rather then his charity, or wisdom: a charity, to walls and buildings, rather then to men; a charity, rather to the bellies and lusts of those who inhabit them, then to the souls of those who erect them. The charity of superstitious persons and times, wherein not for want of ignorance, they were at charge to beggar their own families, to enrich those who made merchandise of their souls, and then persuaded them to buy them again at very dear rates, and even therein merely cheated them too. A mad charity, that striveth to exceed the pomp of Princes in their Palaces (if his purse can reach it) in erecting Hospitals to lodge beggars; and, Monasteries, to be sties for God-belly beasts: nay, which is worse, to endow them with revenues like Dukes and Princes, who pretend the devoting themselves to voluntary poverty; yea, which is worse, a charity (piety they call it) to images of stocks and stones, to maintain their Lady in the fashion, and a new gown against every good time, after the example of the old Israelites, who out-vied one another in giving their ear-rings of gold, to make a calf .

On the contrary, the true Christian maintaineth good works for necessary uses.

His heart is large, but his hand is better guided then the hand of the hypocrite. He observeth the Apostles rule , not the practices of vain-glorious men, whose charity ofttimes occasions the carrying of many more to hell than to heaven. His charity is to the fatherless and widow in their affliction ; not causing the eye of the widow to fail, or eating his morsel alone, but letting the fatherless to have a share thereof . He will not see any to perish for want of clothing, nor any poor for lack of covering; but cause their loins to bless him, by being warmed with the fleece of his sheep . He will not suffer the stranger to lodge in the street, but openeth his doors to the traveler .

And albeit he knoweth that every fruit of his charity, shall abound to his own account . Yet he makes not merchandise of it, to lay it where it may be most seen, best remembered, and himself most praised and applauded. He considereth where is most need, most desert, where he may do most good, and bring in greatest glory to God, there he layeth out most although there be little probability that he shall ever hear more of it: yet he will cast his bread upon the waters , which carry it down the stream, so as there is little likelihood that he shall ever see it again. He will give a portion to seven, and also to eight, because he knoweth not what evil shall be upon the earth ; what mischiefs may befall himself ere he die, and therefore will take the present opportunity; His wealth may be all swept away as Jobs was, and he perhaps may be forced to beg himself; therefore he is resolved to take that counsel, while he hath opportunity, to do good unto all, especially unto them who are of the household of faith . He will take pattern by Philemon, by whom the bowels of the Saints were refreshed . He is for anything, whereby not only the want of the Saints may be supplied, but most thanksgivings also may be given unto God .

Thus, this hypocrite goes about works of charity, as Nebuchadnezzar about the builing of Babylon, for the house of the Kingdom, by the might of his power, and for the honor of his Majesty ; the true Christian is as that better King, who sent his servants into the high-ways, and to bid as many as they could find to his marriage Supper . The one gives rather out of hope, or flattery, as men who give gifts to their betters; the other is as Gaius (the famous Host of the Church ) that doth faithfully, whatsoever he doth to the brethren, and to strangers , although he never see them more.

This hypocrite giveth of goods that are not his own. [Character 20]

He first makes many beggars by oppression and fraud, and then builds an Alms-house with ill-gotten goods to feed a few poor people, perhaps not a twentieth man of those he hath impoverished, like him that first robbeth, and then offers part in sacrifice, which the Lord hateth . He doth as they who built Abbeys and Monasteries in times of Popery, by his rapine and spoils wickedly committed before; and gives alms as those Abbots, who kept great houses to feed loiterers out of impropriate tithes, which will one day bring in a sad reckoning to those that so pervert them, and do little good to those that are so fed by them.

Or, he doth it of goods ill spared, like him to whom God hath given riches, wealth, and honor, so that he wanteth nothing for his soul (that is his lust) of all that he desireth, yet God hath not given him power to eat thereof, but a stranger eateth it . He defraudeth himself and his family, not only of comforts, but of necessary maintenance, choosing rather to live miserably, then not to die rich and give much away.

Contrarily, The Christians charity is of his own well-gotten goods.

He casteth his own bread, not another man's, upon the waters; all duties discharged both to himself and to those that belong to him. He knoweth that it is good and comely, to eat and to drink (with moderation and sobriety) and to enjoy the good of all his labor, that he taketh under the Sun all the days of his life, which God giveth him, for this is his portion, here; and, that every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor, this is the gift of God . Therefore he will at convenient times, eat the fat, and drink the sweet, and send portions to them for whom nothing is provided .

And if herein he have unworthily failed, he hath defrauded himself. Therefore as restitution is necessary before charity, to others, so also is it to himself; for as he that defraudeth others, eateth or giveth bread which is not his own: so he that defraudeth himself in not eating his own bread is bound to make restitution; God requires justice to ourselves as well as to others. And although more offend by intemperance than by parsimony and miserableness, yet no temperance warranteth any man to deny himself God's own allowance; yea, there may be intemperance in denying too much, as well as in granting more then is meet.

Thus, this hypocrites charity is like his devotion that bringeth the hire of a whore; or the price of a dog into the house of the Lord . The true Christian is as David that would not offer sacrifice of that which was but the gift of another, and not bought with his money, that he might truly call it his own : the one first robbeth, before he giveth; the other before he give, will see that all have their due

This hypocrites charity is a churlish charity. [Character 21]

He giveth against his will; with a nec been vortat, or, the devil take him. His bread that he gives is greety, and doth him little good that receiveth it. It is given against the hair, it is drawn from him like drops of blood, of which there is no comfort to the receiver, nor thanks to the giver. It is given even with cursing; as that of old churlish Demea , who cursed that which his brother Mitio gave to his own son Aeschinus, profundat, perdat, pereat, let him squander and lavish it out, yea let him destroy himself and perish with it. He wisheth him more mischief then good by it.

Such give, not milk, but wormwood; not bread but stones; not pottage but poison. He must needs give a churlish and graceless benefit, that gives it rather out of force then out of affection; out of humor, rather then out of charity or any virtue. This hypocrite is so far without natural affection and compassion, that he readily subscribeth to Zeno's opinion, who reckoned commiseration among the diseases of the soul. Such a giver, and such a gift must needs want the true condiment of liberality, which is bounty, sweetness and cheerfulness in giving.

Yea, sometimes he gives an alms in despite, either to disgrace the receiver afterwards, by blazing it abroad, that he hath been fain to relieve him; and had it not been for him, he might have starved; this is upbraiding charity; or, (which is as bad) when he gives to a poor man that is to have a collection; or, to anymore public charitable use, he first inquireth what such an one (who perhaps is richer then himself, or above him in rank, and whom he envieth and hateth) hath given to that work; and, being told what, he giveth more than the other, not out of love to the work, but to shame the other, that it may be proclaimed of him that he gath given below himself, because out-done by him that was less able, and from whom less was expected.

On the contrary, the true Christian giveth with cheerfulness .

There is in him, first, a readiness to will; then a performance also out of that which he hath . And, according as he purposeth in his heart, so he giveth, not grudgingly, or of necessity, because God loveth a cheerful giver . He not only giveth, but loveth to give, and loveth him to whom he giveth, even upon this very account, that God hath made him the object of his charity, wherein he so much delights. He not only relieveth, but pitieth and condoleth, that his very compassion and bowels refresh more than his gift, and double his alms.

He weepeth with them that weep ; not shedding the tears of a Crocadile, as Ishmael the son of Nethaniah ; but rather of his Savior, who not only raised Lazarus, but also wept over him , to make it appear how he loved him . He is 〈 in non-Latin alphabet 〉 , a man of much natural affection, and therefore 〈 in non-Latin alphabet 〉 , kindly affectioned with brotherly love . For well he understandeth that where there are no bowels of compassion, there can be no love either of man, or of God; and, that tenderness of heart, and gentleness of disposition are two indelible Characters of a Christian .

Thus, this hypocrite is to the poor, as Nabal to David, desiring some refreshing from him at a time, when he held a feast like a King ; shall I take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be ? the true Christian is as the old man of Ephraim, sojourning in Gibeah of Benjamin, who though not so rich, (for he was fain to work all the day in the field ) yet, seeing a wayfaring man in the street, without entertainment, that wanted nothing but a room to lodge in ; cheerfully took him in, with this friendly welcome. Peace be unto thee, let all thy wants lie upon me, &c. The one gives as if he meant to strike; the other heals by his giving more then he supplieth by his gift; the one saves as if he meant to kill; the other adds another life by his manner of saving one.

[Character 22] This hypocrite when he seems compassionate, his compassions are cruel.

His tender mercies (or bowels) are cruel . That which perhaps he accounts mercy, because less then he could inflict, or more then by the Law of man he is bound to, being less then his brothers necessity craveth, and God requireth, is no less, no better, then cruelty in the account of God. It is like that of Adoni-bezek, who caused the thumbs and great toes of threescore and ten Kings to be cut off, and after that, to make them eat meat under his Table ; he took this to be mercy, for he might have taken their lives, instead of their thumbs and toes. Or it is like that of the Jews, who five several times whipt Paul, but gave him but nine and thirty stripes at a time, which was one less then God allowed. God limited stripes to forty, but they gave one under. O what compassion! He will add to affliction, and be a miserable comforter, under pretence of taking God's part, as Jobs friends in visiting him, vexed his soul, and broke him in pieces with words , persecuting him as God, and were not satisfied with his flesh . Or he showeth the compassion and clemency of usurpers, giving life, but taking away livelihood. He is pitiful where God would have him severe, as Saul to Agag; and cruel, where God commands to show compassion, as he that would abate nothing to his fellow-servant . When he is kind to one, he is cruel to others, as Saul to the Priests of God, slaying eithty five of them , upon a bare suggestion of one Doeg, a fawning Parasite to Saul, and a professed enemy to the Priests, because an Edomite; when yet he was over-kind to Agag whom the Lord commanded him to destroy ; or as Ahab who had compassion on Benhadad , but cruel to Naboth . He will where he list be more compassionate than God, that at another time he may be more cruel then a Tigar.

Contrarily, The Christians charity, and mercy, is the kindness of God .

As stars lend light in the absence of the Sun, so Christians out of love lend comfort and counsel to those whom God hath humbled. If it be but any of the house of Saul, his implacable enemy, he will show him the kindness of God for Jonathan's sake . He loves to show kindness, but loves also to see God go before him to show him the way. Will God, saith he, have me relieve this man in this case? I will do it. He learneth of God, to make choice of the object, time, end, manner, and measure of his charity. And, as he is careful not to go before God, or without him, so he will be sure to follow his standard, and pattern, and make himself a willing instrument of that good which he seeth to be intended of God.

Nor is his charity to one, mixed with cruelty to others in the same heart. He is not partly a Lamb, and partly a bear robbed of her whelps. His bowels of compassion take up all the room in his heart, leaving no place for cruelty. He may perhaps refuse to relieve some, where God forbids him; as the giving to disorderly Christians, that will not work , but make their profession a shelter for idleness, that they may live upon the sweat of other men's brows; whom they account (and perhaps call) the wicked of the earth. But he will never be cruel to any; unless to their lusts, by reclaiming them from sin, and reducing them to duty, which is the best charity, the greatest mercy; for, he converteth a sinner from the error of his way, and saveth a soul from death . He is well satisfied that, as zeal, so, clemency and bounty without discretion and rule, be not virtues, but vices; and, are virtues, not so much in their nature, as in their use.

Thus, this hypocrites charity is like that of Ahab to Micaiah, if he allow him bread, (as he did to the rest of the Prophets) it shall be the bread of affliction, and the water of affliction, and that in a prison too ; and glad may he be, that he escapes so; the true Christian is as the converted Jailor, that took Paul and Silas out of the dungeon, washed their stripes, brought them into his own house, and set meat before them with rejoicing . The one is a tyrant in mercy, the other is merciful in severity.

This Hypocrites charity is rather to the body, and belly, then to the [Character 23] soul.

He glorieth in keeping a noble house, in the entertaining of all comers to his Table, to his Cellars, till they be drunk, and reel, and spew again: and perhaps either himself, or some servant (which he keeps more for that quality then for any better) will do their utmost to put the cup to his nose, to make him drunk that comes to eat with him. And so he fills his panch, but destroyeth his soul. He accounts it no disparagement, but a mark of his love, to be, as Nabal, drunk with his guests, especially if he can make them as drunk as himself .

And so for the poor to whom he gives alms, he will feed, but not reform them of what he knoweth and seeth in them. Idle vagrants, wandering beggars that will not work, idle droanes, drunken swearing unclean beasts, that live in the neighbor-hood, scarce ever out of the Ale-house, while their poor wives and children starve, or beg, through his wickedness, are welcome to his door, he never does so much as the Laws of man, much more what the Law of God requireth , for their reformation; he feeds them, and perhaps clothes them too, that he may have the name of a good house-keeper, and of a very charitable and merciful man to the poor, while in the mean time he is most unmerciful and cruel to their souls . He affordeth hospitality, but denieth instruction.

Yea, this is too often found even in too many Ministers, who getting into the richest and highest preferments of the Church, under the name of maintaining hospitality, maintain more disorders, and riot then any others of their estates round about them. Hence, like people, like Priest; nay, worse Priest then people. He is first in the riot. Come, saith he, I will fetch wine, and we will fill ourselves with strong drink, and tomorrow shall be as this day, and much more abundant . Thus, both are better fed then taught; both have fat bodies, but lean souls.

Nor is this hypocrite better to his family, or to the children of his Ioynes. He provideth well for their backs and their bellies, feeds them to the full till they kick with the heel, at him that feedeth them; he clotheth them with garments above his rank, or above his purse, which makes them proud, even to the despising of their betters, and of him too: But of the soul he hath no care at all, to clothe it with virtue, with humility, and good disposition. He may be at charge for their education, to set them out, and make them more capable of preferment in the world; but, useth no means to train them up in the nurture and admonition of the Lord , for the good of their souls in reference to eternity. His care is only of the vegetative faculty, that the soul may do the office of salt to the body, to keep it from putrefaction.

On the contrary, the Christians charity extends to the whole man, and to the best part most.

He will feed soul and body too; if not at the same time, yet with the same care and charity. He will take his time for the one as well as for the other. And as the body is more worth then raiment ; so he knows one soul to be of more value then ten thousand bodies without souls, or with lost souls; yea, then the whole world, & that there is nothing to be given in exchange for the soul . Therefore he carefully observeth the difference between the soul and the body, and the preeminence of the one above the other. He neglects not the body, because it is the house, the case the organ of the soul; but his chief care is for the soul, whether it be of his wife, children, servants, hearers, friends. His charity is entire; He loveth not as a lustful lover, that loveth chiefly for a face, or what else he hath a mind to abuse; but he loveth as the father his child whom he loves in the Lord. He loveth those that are good, because they love God, and those that are evil, that he may bring them in love with God.

Thus this hypocrites love is like that of Dives, the rich man which was clothed in purple and fine linen, and fared deliciously every day; and kept a good Table for all comers; especially for his five brethren, but for their souls he never took care till himself was in hell ; the true Christian is as Solomon entertaining the Queen of Sheba, giving a specimen of his wisdom, as well as of his magnificence , that all, servants as well as others, might be blessed in his presence, as well as in his meat ; the charity of the one is gut-love; of the other, soul-love; the alms of the one is cast away; the charity of the other saveth all.

[Character 24] This hypocrites charity is in the way of merchandize or traffic.

He casteth not his bread on the waters, but sets it forth as in a Merchants ship, of which he exspects a return with good advantage; and, very careful he is, to assure the adventure. He doth not dare, freely give, but mutuo dare, put forth upon usury, and and expecteth a valuable profit, in one kind or other. He gives to them that can procure him friends , that can help him to good penny-worths, that will conceal his closer adulteries, frauds and cheats in trading; or, that at least will extol and applaud him, and so pay him in report what they cannot return in kind. Thus he exerciseth a kind of commutative charity. In every alms, he aims at a reward from man, and he hath it , or he will give no more. And God in judgment letteth him reap here what he hath most mind to, (because some be better for his charity;) that he may expect nothing hereafter. He doth nothing but to be seen of men, therefore nothing more shall be given him. He will be paid in this world, for all his good works, which makes him a miserable gainer by the loss of his soul, and of his works together in the world to come.

Contrariwise, The true Christians Charity is a dole.

A free gift, to the poor man's belly; not a commodity sold in the market. He expects no return on earth; yea, he rather fears than hopes it, lest it should happen to him as to the hypocrites alms, to be unaccepted of God. He seriously carrieth in mind that admonition of his Lord, When thou makest a dinner, or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors, lest they bid thee again, and so a recompense be made thee . Not as concluding it unlawful to bid rich friends at all, (for Christ himself was at a wedding feast ; and Abraham made a great feast at the weaning of Isaac , at which, no doubt, there were some beside beggars:) to say nothing of the feast of Purim, which lasted two days, by solemn Ordinance of the Jews every year , wherein the richer sort sent portions one to another, beside gifts for the poor ; but, as being more careful to feed the bodies of the poor, that it may appear that he remembereth the words of the Lord Jesus, how he said, It is a more blessed thing to give, then to receive . Wherefore, if anything come home, he will send it out again, by a new largesse, that he may die a creditor to God.

Nay, he loves not so much as to hear of his good works. The conscience of a good work is enough to him: let the benefit accrue to the Receiver, and the glory to God. To have whereof to give, and to find to whom to give, and especially to obtain grace to be willing to give, is an abundant reward to such a giver. Wherefore he is more glad of a meet object on whom to bestow, then the poor man is to receive. For, if the Philosopher could say, that unto a fortunate man, friends are necessary; not, to receive of them, but to have on whom to bestow; much more must it needs add to the happiness of a Christian, to be so furnished, as having a better God to reward him in a better world. All that behold him thus giving, must needs say O happy Giver! rather then, O happy Receiver! Possibly he may tender a gift to a great man to prevent a mischief, as Abigail presented David, to save herself and family from ruin, occasioned by the churlishness and wicked folly of her husband ; and, as Jacob's sons did unto Joseph . But, he doth not with an aim to be a gainer by the gift, but only to be a saver when so forced to give. He useth not this as a trade, but as an extraordinary assay at a dead lift.

Thus, this hypocrite is like Dives that made great provision for his rich kindred and friends at his own table, but gave not so much as of the crumbs that fell from his table, to Lazarus lying at his gate, so that his very dogs shown more compassion then himself ; the true Christian is like the Jews at their feast of Purim, wherein he is as careful of sending gifts to the poor, as portions to others: the one is like a briber, who gives a present to buy a better thing with it, and expecteth to see it again with interest; the other is like Polycrates of Samos, casting his ring of very great value into the sea, without expecting ever to see it more; being also herein like him too, that as a fish unexpectedly brought that ring to the owner, so providence, without looking for, brings blessings to the Almner.

This hypocrite seeks a friend for his own sake. [Character 25]

Look what this hypocrite hath shown himself in his charity, or alms, such, and no better, will he appear in the matter of Friendship. This is he, of whom warning was so long since given, trust ye not in a friend, put not confidence in a guide ; for, this is a brother that will utterly supplant , he diggeth a pit for his friend . Sometimes, as Artaxerxes proved men of worth, not for love of virtue, but to make himself honorable by putting them upon the proof; so this hypocrite is a great pretender of friendship to many whom he flattereth, that thereby he may try which among them all is likely to be most beneficial to himself; and to him will he be a friend, ut been sit sibi, that he may be sure to make a good market for himself. This argues him to be no friend, for that, as Phocion told Antipater, a friend, and a flatterer, are inconsistent.

To do all things for his own sake, is the general property of an evil man, and the more evil he is, the more this agreeth to him. Yet herein this hypocrite doth not truly love so much as himself, even when he loves none else but for himself: for he differs from himself. One thing he willeth, another thing he desireth, and doth as the riotous person, that fain would be rich, but spends all. He makes a friend to serve his turn now, when he meets with a fool: but, so soon as his own mind, or interest alters, this friend will go with him no further, until he can work further upon his friend to make him turn knave. And this is the just recompense of him that will first be a fool to serve an hypocrites turn; He must after be a knave, or be turned out of favor. Yea, this also is the just punishment of the hypocrite, that, by dissembling friendship, draws in others to serve him in a corrupt way, he must enforce them to turn knave, so often, that at length he dares neither to trust them longer, nor to be rid of them at all, for fear they should do him more mischief then ever they did him good. This is the true reason why knaves find so much favor in the world.

He seeketh not so much the friendship, as company of others, because he is weary and ashamed of his own company. He seeth nothing in himself, neither wisdom in his head, nor virtue in his heart, to make him lovely to himself or others; therefore he seeks company that he may forget himself. There is, as the Philosopher observeth, a kind of sedition or secession in such a man's mind; no marvel then, if he make bad use of his friend, when he cannot maintain true terms of friendship with himself. For of the two, he had rather be a friend to himself, then to his friend, and his care is to be loved rather then to love; and because he is ever unstable and fickle, and forced so to be (for evil men commit so many errors every day, while in a wrong way, that they must daily shift resolutions, yea, vows and oaths too;) that he is still apt to think himself not sufficiently paid in that kind, and cries out, utinam aeque mihi pars esset amoris tecum. I would my share in thy love were equal to thine in mine; when, if it be not, the fault is only in himself. He loves his friend to make use of him as a servant; therefore loves him not as a friend; Cum servo non colitur amicitia, True friendship cannot stoop to shake hands with a servant, not only because too low, but because disproportionable, which makes the other as jealous as he. If this hypocrite be alone, and hath no friend, vae soli. Woe unto him . He is as a man that hath but one leg, and cannot go. If he get a friend, it is but only to serve himself, to which friend he is at best but a wooden leg, which he can set on, and take off at his pleasure.

On the contrary, the Christians friendship is the good of his friend.

He is the true Philadelphian, that knows what belongs to brotherly-love. He looks upon friendship as it is in itself, not as wrested to serve turns. Friendship hath always been counted sacred; and Law-givers have therefore been more careful of love and concord than of justice, that friendship may be preserved inviolable, whatever become of private commodity. Where love is, there is little need of justice, save what love itself executeth. But we cannot say, where there is justice, there is no need of love. Every man needs friendship for the civil and sociable life, as he doth fire and water for natural life; mean men need friends to support them; and great men, to tell them the truth. Even the happiest and wisest men need friends, if but to exercise virtue, and to increase it by communion.

A friend therefore is a most precious jewel, as honey for sweetness, as ointment and perfume to rejoice the heart . He is as a brother, yea, as a man's own heart, in the intending and procuring of good to his friend more then to himself. Such a friend is this Christian, he begins with benevolence, the ground of friendship; he wisheth and intendeth all the good he can unto him, and chooseth rather to be a loser by his love, then a gainer by loving. And as he is hearty in willing; so is he as serious and sincere in procuring what he willeth: Always provided that the thing willed be good in itself; and good for him, honest as well as pleasing. Friendship is only between those that are good; and, in goodness alone. Friends, if brethren in evil, become enemies.

He regardeth the good of his friend in the first place, that it may be well with his friend, although with some loss to himself. Not that his own loss is intended; but that his friends good is chiefly in his eye. Friendship aims at the good of both; else, were it no friendship; but each friend esteeming the other better then himself, neither of them looketh chiefly to his own things, but to the things of the other also . The love of a friend is natural and fatherly, descending, and providing for the good of him whom he loveth.

But in things honest, and communicable the Christian seeketh his own good also: His heart trusteth in his friend, he takes delight and comfort in such an one whom he may trust, expects counsel, comfort, prayers and helpfulness otherwise also, as opportunity is offered. We took sweet counsel together, saith David, even of a false friend, till he discovered his falsehood . There is a lawful self-love, even in loving others; to be the better for them in spirituals especially. The Christian therefore in that nature loveth himself, and his neighbor as himself. God's image in himself is nearest to himself, that he loveth in himself. But he resteth not there, he seeketh companions in virtue, not as being weary of himself, but that he may have a larger field to exercise goodness, and both to impart and receive more good. Home is best, yet he goeth abroad to communicate his goodness, as they that go to market to make many partakers of their commodities. He therefore having friends, showeth himself friendly, and sticketh faster then a brother . He is more afraid not to love, then not to be loved; yet he would never love with the love of friendship, did he not expect love again. The mutual love of both is intended and expected, but he intends not so much his own profit, as the benefit of his friend whom he loveth as himself.

Thus, this hypocrite is as Laban, professing great friendship to Jacob, and desiring his continuance, not for the benefit of Jacob (whose wages he had changed ten times , as thinking it too much) but because the old fox had learned by experience that the Lord had blessed him for Jacob's sake , the true Christian is as Jonathan to David, preferring the preservation of his friend before his own safety ; the one makes use of his friend, as Amnon of Jonadab, to assist him in his lust ; the other as Mordecai of Hester, for the saving of herself, and of the rest of the Jews Nation .

This hypocrites friendship is confined by profit, or lust. [Character 26]

He loveth ad arcas, non ad aras, as far as the chest, but not as the Altar, as for matter of Religion he can easily step over that block; the only thing that stops the course of his friendship, and breaks the league of love, is respect to his own gain and profit. And if Religion can be brought within that compass of his gain, then he cries up Religion with all his throat; and then, pro aris & focis, for alters and gain both meeting together, he will be as mad as Demetrius and his fellows for Diana of the Ephesians ; but the main business debated was, the danger of losing their trade, if Diana went down .

Or, if his friend prove his rival, then farewell friendship. Here, figulus figulo (one trades-man envies another of the same occupation) will quickly be verified. If his friend prove to be his corrival in love (yea, in lust) his competitor in honor, his partner in profit, these are like the pillar of Hercules, beyond which, friendship shall never move. He leaves his friend in the plain field, and turns his enemy. If his friend be dishonest, irreligious, superstitious, all this may be borne, without making a breach. 'It is but a question of Words, and Names, and of one Jesus, and of the resurrection, some such matters as in Galio's opinion, deserve not to be taken notice of among wise men. Here he can hold on a course of friendship without quarrelling. But, if once the bone of profit or some other lust be cast in between them, this parteth him, as it did Demas , from his dearest friend, which he loves not so well as he doth this present world.

Contrarily, The true Christian limitteth his friendship by the bounds of Religion.

So far as God will own his friend, so far will he, but no further; he loveth ad aras, not ad arcas, till Religion part them; gain shall not do it. If God stand with his sword drawn against him or his friend, as once against Balaam, his friendship dares go no further. God keeps his conscience in awe, and conscience his friendship: so that he will not help the ungodly, nor love them that hate the Lord . Unto a profane wicked man he is ready to give the answer of Agesilaùs to the Persian King (desiring his friendship) common amity is enough with the common enemy of our country. With the enemy of Religion, or godliness, it is enough to observe the general rule, to live peaceably, if it be possible , peace without enmity, but not friendship with familiarity.

But, if he light on a godly and a virtuous friend, the penny shall not part his friendship: He is a companion to all them that fear God, and that keep his precepts . He will (upon better ground) say to such an one, as Jehoshaphat to Ahab, I am as thou art, my people as thy people, and my horses are as thy horses . Such friendship hath a stronger tie than that of nature or civil commerce and covenants, it is confirmed by Religion, as that of David and Jonathan by the oath of God . So that we may call it a Sacramental friendship, because confirmed by the fear, that is the oath of the Almighty . The fear of the Almighty maketh him keep the law of friendship; but where Religion is neglected, God himself casteth in bones of contention, and breaketh the knot of friendship, as we see in Solomon who was at first a Prince of peace with all the Nations round about him; but after his fall to idolatry God stirred up Adversaries, as Hadad, Rezin, and Jeroboam against him.

Thus, this hypocrite is as Balak who by several messages promised to be a friend to Balaam, so he would curse Israel whom the Lord had blessed; but if Balaam will not, or cannot do that, he that before courted him so much, now bids him flee to his own place; and he that before might have had honor, or anything, is now sent away with threatening; the true Christian is as Jonathan to David, a friend unto him even after he had been told by his own father that Jonathan had chosen David to his own confusion, meaning in regard of Jonathan's succession to Saul in the Kingdom : The one will be a friend to none but for his own ends: the other disdains to be a friend to any upon such a base account.

[Character 27] This hypocrite loveth his friend in prosperity, but not in adversity.

If his friend be never so dishonest, that breaks no friendship, so long as he bears up his port, and thriveth in the world: for he that chose him to be his friend, not for his honesty, but in hope to gain by him, will not forsake him for dishonesty, so long as there is hope of profit. But if once he sink and grow poor, or fall into disgrace and danger, and that all hope of gain is at an end what should this hypocrite hold friendship with him any longer? Well may his friend find him a razor to shave him, but he will never find him a sword to defend him. Yea, look what a broken tooth, or a foot out of joint is, such will his confidence be in such an unfaithful man . If he come to this hypocrite in his poverty, he will not own him. And no marvel; for, if all the brethren of the poor do hate him, how much more doth such a false friend go far from him? He may pursue him with words, yet will he be wanting to him , as to any relief, or ease. A wise man therefore will try friends, as he doth money, not in the exigent, when he is to use them, but before hand, while he hath time to amend the error of his choice, and to provide better in the room.

On the contrary, the true Christian is a constant friend.

He looketh well to his choice at first, but having once chosen he remembereth the rule; thine own friend, and thy fathers friend forsake not. This friend loveth at all times, he is that brother that is borne for adversity . Even nature teacheth everyone to be true to his own interest, much more doth grace, a Christian. He chooseth not his friend for wealth, or for prosperity, or for any unworthy ends of his own, these things therefore being removed, cannot put a period to his love which had no hand in the beginning of it. It was honesty, piety, wisdom, sweetness of disposition that drew on his love to smite a league of friendship at the first; and while these remain he cannot cease to love. Adversity doth not take away, but rather scour off the rust that by long prosperity perhaps is gotten into them: So that he is never better, nor scarce so good a friend and companion, as when he is at the lowest. If then he need more help, he will deserve it; for then is he in a better frame of spirit to be helpful to his friend, especially in the choicest acts of true godly friendship, then ever he was before. Therefore as it is the true touchstone of friendship, so it is the property of every truly Christian friend, so far to pursue his own interest, to be a companion without envy in prosperity, and without weariness in adversity; to stick to his friend in danger, but never in dishonesty.

Thus, this hypocrite is as lice that feed on men living, but forsake them when they are dying; the true Christian is to his friend like good works that follow a good man after death: the one is as the Cuckoe, that will let you have his company even till you be weary of him, in Summer; but, before Winter, takes leave; the other is as the Black-bird that keeps constantly with you; and, is of use (if need be) to feed you in Winter.

This hypocrite affecteth to be accounted a friend to every man. [Character 28]

He is a Pamphilus, quasi 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , all men's friend: So he would be thought. Not that he is so, no more then Absalom was to those of Israel whom he kissed ; but would seem so to make himself the more popular, and the more to get by all. He hath exactly studied the Politician in this point, to be a fair spoken man to all; to blame none, lest he displease some, and so lose his opportunity of making his own advantage of them. Popularity he takes to be good policy, in hope that his verbal and cringing courtesy will at length pass for real friendship, and gain him credit to be trusted till he hath cheated his fill.

But he that is a friend to all men, is a friend to no man, and least of all to himself. For he must promise so much, that he cannot perform withal: and so breaking promise with some, he is trusted at length by none. Therefore, as he who boasted he had no enemy, was well reproved by Chilon, when he asked him, if he had any friend. So he is far from a capacity to be truly be friended of any, who is seemingly a friend to all; but really a friend to none, and, increaseth enemies by pretending friendship.

On the contrary, The true Christian is a friend to none that are enemies to God.

He findeth out God's friends, and them he makes his . He finds out also the enemies of God, and those he keeps at staves end. He honoreth them that fear God, but a vile person is despised in his eyes, as well as in his heart . He will grace him so much by his eye and countenance as to give him any reason to think or say that the Christian is his friend. He hateth them that hate God, and is grieved with those that rise up against God: yea, he hateth them with perfect hatred, he accounteth them his enemies .

Friendship is a choosing out of some men from amongst the rest, and a becoming one with them as better worthy to be beloved. His love is without dissimulation, therefore he cannot so far forget himself and his God, as to say, a confederacy to all them to whom this Nation of hypocrites saith a confederacy . To the godly he saith, in you (the excellent of the earth) is all my delight But to the profane and ungodly, Depart from me ye evil doers, for I will keep the Commandments of my God . He will not so much as sit with them ; and that because he hateth them. He knoweth that as friendship with the world is enmity with God; so to contract friendship with the wicked, is to join with God's enemies, and to make him to turn enemy to him that so doth. The very holding of correspondence with rebels and traitors although there be yet no taking part with them in the rebellion, is taken for treason. He forgets not that sharp check to Jehoshaphat for joining in friendship with two such wicked Kings, as Ahab and Jehoram: shouldst thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord .

Thus, this hypocrite is as Herod that strove by popularity to please all, whereby he displeased God, and lost himself . The true Christian will please God in the choice of his friends how many enemies soever he create unto himself thereby; the one seeking by flattery to win all, loseth all and himself too; the other, by wisdom and goodness, is a friend to all, even while he is looked upon as an enemy, and at the long run gaineth all.

[Character 29] This Hypocrite careth not to better those whom he seemeth to love best.

If he can draw him to his lure, to serve his ends; it is all he aimeth at; all, he striveth unto. He useth him as men use laborers whom they hire by the day: They look not how tattered they be in clothes, so they do their work. They put them not in new clothes, but only pay them their wages. If he be half-naked, 'tis all one to him that hires him. It is a part of the hypocrites boasting, that he can love without desire, therein, he thinks he imitates God; but, where ever God loveth, he makes the party better; this, the hypocrite takes no notice of, but pleaseth himself in his own deceivings; letting any man be as bad as he will, so he be good for his purpose.

The wiser and more virtuous his friend is, the worse for his design; the more foolish and vicious, the fitter for his turn; as Zedekiah the false prophet, suited better with Ahab then Micaiah the Prophet of the Lord. He cares not to employ or consult with such as will deal wisely and plainly; but he chooseth rather such tools as are fittest for his work; men that will be, and do anything to please him; which he cannot hope for, of good men; nor, of his own instruments, if he make or suffer them to be made better. If he can debauch him that once pretended unto piety, that's the man for his money. He shall have anything of him, because he knows he will do anything for him. Give him a converted Puritan (for so he calls him that falls off from godliness) above all others to deal with the Puritans. For he is now as Absalom, lying with his fathers Concubines; there is no hope of his reconciliation to his former companions with whom he walked to the house of God in company.

He is much of Socrates his mind, affecting commendation for loving the worst; as he did, forbearing with such a scould and ill-natured wife as Xanthippe. He thought himself the better man for being able to bear one so bad. But, true virtue stands in no need of such a foil; but rather delights in being out-gone by all that she vouchsafes to company with. Nor is he much better that loved Alcibiades, upon pretence to make him better; for, even therein, he loved himself best, as the soil, that made a barren field fruitful. He loves such a piece, to show his own skill to make broth of a stools leg: and to publish his own worth, by having it said of him, that he hath made Alcibiades virtuous. He is now virtuous; but, of his making.

On the contrary, the true Christians friendship is chiefly seen in making his friend more like unto God.

He would have his friend in some degree good before he give him the right hand of fellowship, but, this sufficeth not; he will study his bettering, and further progress in knowledge and grace. He is of Paul's mind, towards all; this we wish, even your perfection ; especially to his friend, whom he wisheth to prosper even as his soul prospereth . He loveth his friend, as Christ loveth his Church, which he purgeth more and more to make her yet more beautiful, that he may present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish . He travelleth with his friend, as Paul with the Galatians , that Christ may be yet more perfectly formed in him. He neither takes liberty to himself, nor willingly suffereth his friend to do amiss. He would grow in goodness, and would have his friend grow with him, and is content his friend should partake in worth, as well as in worship.

Thus, this hypocrite is as Saul, who loved Doeg an Edomite, because he served his turn better in slaying eighty five of the Lord's Priests at once, then his own servants who refused that butchery ; the true Christian is as Mordecai, that sought the wealth of his people ; to make them good, as well as to procure good unto them: the one is as the Priests that made use of Judas for their own bloody purpose; but never take care of his healing when wounded in conscience for it, bidding him to look to that himself . The other is as David, taking care of Abiathar, who escaped the hand of Doeg that slew the Priests upon David's occasion; bidding him to abide with him, and assuring him of safety .

This hypocrite loveth so, as if he meant to hate. [Character 30]

He that never had good ground whereon to fix his love, will easily, without ground, remove it. He is very hot for a while, and the hotter and larger his affection, on the sudden, the sooner it is apt to cool and dwindle into nothing. He loves to extremity, while pleased; but hates more furiously, if crossed in his humor. He is a man made up of humor, not of judgment. And humor is like tinder; as soon on fire, as touched. He takes not a friend for better, for worse; but to please his fancy; therefore he will forbear him in nothing wherein his friend dasheth against his darling. He may with less danger break an arm or a leg, then touch an humor. Discontent him therein, and he shall pursue his friend as fiercely as he that, upon the least occasion, vexeth his neighbor to his undoing, with suits of Law: and be as eager as the harlot to have the living child divided, on purpose to grieve the adverse party

If a spirit of envy possess him, his friends thriving is enough to make a quarrel, which shall be pursued with so much heat, that he will account it a good issue of the contest, if by losing one of his own eyes, he may put out both eyes of the other. And yet, forsooth, this hypocrite must not be charged with being out of charity, or as having any want thereof. Wisely therefore doth Solomon banish all such furious fools from the Court of friendship . The like may be said of the suspicious and jealous man, that ever carries his hell about him, and never goes without bellows to blow up the fire, lest it should go out too soon. For, as fury, so fancy and frenzy, is a foe to friendship.

On the contrary, the Christians friendship is patient.

His friendship is from chartiy, not from fancy; and charity suffereth long, and is kind, envieth not, vaunteth not herself (or, is not rash) is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things . If his friend be injurious, he suffereth it; if froward, he is kind; if fallen, he vaunteth not himself over him, nor is rash in censuring; if far behind him in parts, he is not puffed up; if provoking him to passion, he doth not behave himself unseemly; if a self-seeker, he seeketh not his own; if he vex him daily, he is not easily provoked; if he carry himself so doubtfully that he knows not what to make of him, he thinketh no evil; if he load him with injuries, he beareth all things; if he promise amendment, he believeth all things; if yet he reform not according to promise, he hopeth all things; and, if in all things he be cross and thwarting, the Christian endureth all things.

He knoweth that never were friends so well sorted and suited, but that there would be something unsuited, making each burdensome to the other, and requiring not only patience, but wisdom to bear one another's burdens if ever they mean to fulfil the Law of Christ . They must provide shoulders to bear, as well as hands to assist, and bear what cannot be avoided, if they will do as they would be done unto. They cast this before hand, and expect it, although they do what they can to prevent it. This, people who are wise, prepare for, and buckle to, even in the nearest and dearest bond of love, marriage itself; yea, even in marriage in the Lord; they shall have trouble in the flesh. And therefore however it be a man's wisdom so to love a friend, as one that possibly may prove an enemy, yet it is his care to do whatever he may to prevent it on both sides.

He entereth into friendship with the denial of himself, and of his friend too if he deviate and fall off from piety and honesty. And he so carrieth himself in friendship, that if his friend prove an enemy, he may have no such advantage against him as to lie at his mercy, as knowing there is no hatred like friendship turned into enmity. Therefore he takes out that lesson, Trust ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lieth in thy bosom . Somethings are not to be told to friends by him that is a friend to himself. He accounts it a folly to commit himself to the power and danger of another, where he may avoid it. Christ himself would not do it , because he knew the danger. A Christian therefore should shun it the more, because Christ himself, who was ignorant of nothing, shunned it so much. For hereby whether he be compelled to hate where now he loveth, or be forsaken of his friend whom he desireth still to love, he is still on sure ground, not to forfeit himself to the hatred of an enemy.

Thus, this hypocrite is like some sworn brothers that engage to live and die together, yet in the turning of an hand, or for the wagging of a feather turn mortal enemies; the true Christian is to his friend what Paul (upon better grounds) was to the Corinthians, who were in his heart to live and die with them, and so continued : the one is as Laban quarrelling with Jacob more for carrying away his idols, then his daughters ; the other, as Jehoshaphat pacifying Ahab in his hatred of Micaiah ; the one, even in loving layeth a foundation of hatred by his own self-love and self-will; the other preventeth the breach of friendship by arming himself with denial of both his self and his will.

[Character 31] This hypocrite is a palate friend.

He is amicus à voluptatibus, a friend merely upon the account of pleasures, please his palate, or other lust, and you have him body and soul. And if you be a man for pleasures, he is yours forever. He will fit you to an hair. Jonadab never fitted Amnon better, then he will fit you. He will be ad omnia quare; say what you will have, and he will be your Pandor. He is for pleasure, if you love that; for profit, if you be covetous; for raising you (so far as he can) if you be ambitious. He will be to you as pleasing as the harlot, whose lips drop as an honey comb He is willing to sow pleasure, that he may reap profit. But when his profit endeth, your pleasure may toll the bell.

He looks only to that way that may soonest catch you, not what may do you most good. His gratifications are like the drunkards wine that looketh pleasantly in the glass, and goeth down merrily, but at last it biteth like a Serpent, and stingeth like an Adder ? you shall pay dear for his friendship, and for your own pleasures of his procuring. He will not serve you for naught. His kisses are pleasant; but, deceitful. He pretends friendship, but never more your enemy, then when he is most for your pleasure.

Contrarily, The Christians friendship is rather wholesome then tooth-some.

True friendship is a mixed thing, not of sincerity and deceit, but of sweetness and sharpness. It is a kind of 〈 in non-Latin alphabet 〉 , a bitter-sweet. It hath not only sweet-meats, but pills; corosives as well as healing plasters. It can wound as well as heal; yea, it must wound, that it may heal, The blueness of the wound cleanseth away evil . He must sometimes beat his friend, as Paul did his own body; black and blew by reproach, and cause his stripes to search the very bottom of the belly; to rub it over and over as hard as it can, as men do a vessel that is deeply eaten with rust to get it off. The Christian desires not to be harsh, yet will be faithful. If feculent matter that nourisheth vice, cleave to his friend, he will strain a point of kindness, to purge it out although with more rough then pleasing Physic.

Thus, this hypocrites friendship is like the kisses of an enemy, which are deceitful ; the friendship of a Christian is like the wounds of a friend, which are faithful; the one is a baud, the other, a Physician.

This hyprocrite is a friend more for profit then for friendship. [Character 32]

True friendship consisteth not so much in praising or hugging, as in bettering a friend. But he that is himself evil, cares not to have any man better. If he can turn friendship to the account of profit, he will be any man's servant that will serve him in this way, let his profitable friend be as wicked as he will, mali non gaudent malis, nisi propter utile. It is profit that links evil men together. Who will show us any good ? is the grand enquiry of such men, but they account nothing good, but what fills the purse. Such friends are like cheating gamesters that play no longer then each can hope to get victory over the other in cheating. This hypocrite is such a gamester, a friend to any man by whom he may get: to none, by whom he is likely to lose.

The very form of his friend is a contract for gain. Help me, and I will help thee; serve my turn and I will serve thine, is the great Covenant between them. If he can convert the dead man's Apothegme ( hodie mihi cras tibi, what today is to me, tomorrow shall be to thee,) to his own profit while he lives, he embraceth a friend with all his heart; only he is careful to ride the fore-horse; his turn is to be first served, today, to me. And, in this account he is your servant forever; measuring forever, by profit, not by years.

In cases of judgment and justice, if this hypocrite espy a Legion of Angels (good store of gold) coming towards him, he must needs fall down and worship; and if not the cause, but the person; bribery, perjury and all unrighteousness get the day, you must not blame him: for he was as busy when your cause was in hearing, as ever Abraham or Lot were in entertaining of a far less number of better Angels. Nay, he will play at small game, rather then sit out. If he be a man for gain, he will respect persons as they respect him; and, for a piece of bread that man will transgress ; yea, he shall pollute God himself by any kind of injustice, for handfuls of barley and pieces of bread . This makes him that could be content in regard of his own disposition to do justice, to alter his mind for a corrupting friend, unless the other side set him right again by a greater gift. While profit bindeth, he is fast enough: when that faileth, or runs quicker through another pipe, he and his friend fall asunder; but if profit turn to the other side, he is an utter enemy.

Contrariwise, the true Christian is a friend more for virtue then for profit; yea, for virtue against profit.

He that is himself good (as every man who is a true friend, must be) looks more at goodness then profit; at godliness more then at gain. If he can put his friend in a way of profit, he rejoiceth; but if gain and goodness will not walk together, he leaveth gain to follow goodness; and this he preferreth to his friend before gain. He commends goodness to him as the chief commodity; and gain but as the sweepings of the market. And while the hypocrite supposeth gain to be godliness ; he on the contrary, findeth and commendeth godliness to be the greatest gain . For this he is a friend; and, herein, he will mostly show himself friendly.

If he see his friend apt to contention, he will endeavor to put out that fire by casting upon it this water, why do you not suffer yourself rather to be defrauded ; than to be quarrelsome? And although this be strange, counsel in contentious days, yet he cannot take himself to be a true friend, if he give not counsel to his friend to be in some things a loser, that he may be a gainer in his peace, and more Christianly disposed in his heart. He never was true friend to his neighbor that endeavors not to make peace between neighbors, if either will hear him as a Counselor of peace .

Thus, this hypocrite is as Ahithophel giving counsel to Absalom to advance his design, by wickedness in lying with his fathers Concubines in the sight of all Israel ; the true Christian is as the Prophet counseling Amaziah to lose his hundred talents given to the Army of Israel, because Lord was not with Israel, to wit, with all the children of Ephraim ; the one counselleth for gain, accounting all fish that comes to net; the other giveth counsel for profit which may indeed add to the comfort and happiness of his friend who otherwise might lose by his gain .

[Character 33] This hypocrite concealeth the imperfections of his friend, with intent to discover them.

He is a strict observer of his friend, and the more wickedness he secretly commiteth with the privity of this hypocrite, the better; for now, he must either be his slave to charm him to keep counsel, or be undone. This hypocrite hath him now where he would have him, and as he would have him, to choose. Let him now deny him anything, or not be still heaping favors upon him, if he dares. His care is to keep himself blameless, and not his friend. Therefore he so observes, as if he took no notice; or, so takes notice, as if he meant to be secret, and tender of his friends reputation.

Nevertheless, he notes them as carefully, captiously and maliciously as any other, although it be yet no time to take notice of them; for a while, he must laugh in his sleeve. If he speak of it, it is in private behind his back, where he thinks the other shall not hear of it, to make himself merry with the infirmities of his friend. But when he hath no more use or need of his friendship, and can gain by him no longer, then he bolteth out at once all his friends frailties and his own venom together, insulting over him whom before he seemed to adore. Then it appears what use he made of his familiarity; namely, to lay a ground to contemn him and tyrannize over him, and to lay open his shame to make him odious to others, when he ceaseth to be beneficial to himself.

He is first a flatterer, and then a tale-carrier . He is perhaps the first tempter of his friend to evil, as Ahithophel was of Absalom to that incest with his fathers Concubines, which till advised to it, he perhaps never dreamt of, and he had at that time, other matters of more concernment, then such wanton wickedness to think upon. Or, if he tempt not to it, yet he flattereth him in it; or at least concealeth his knowledge of it, keeping his friend hood-winked from a true sight of his own faults whereby he might mend them; but will not long keep them from others who will despise his friend for them. Yea, therefore he refuseth to hold the glass to thee, that he may when he seeth his time, and when thy wickedness is riper, hold forth a picture of thy deformities to others; for, a flatterer will surely prove a slanderer.

He that flattereth thee to thy face, will slander thee when thy back is turned. He that will hide thee from thyself, will display thee to others. He that seeth his friends face fowl, and will not tell him of it, showeth that he means it should not be made clean till others have noted it, and made some sport with it; and therefore will not speak of it, lest it should be mended.

He that is such a flatterer is also a wanderer, thrusting into every company to hear and tell news; and to make himself more acceptable, he begins with a story of thee. He goeth about as a tale-bearer, revealing secrets , setting friends at variance , and then makes sport with their differences: yea, and advantage too, if anything may be gotten by them. He that doth thus, usually traduceth others first unto thee, especially if he discern that thou lovest them not, and lovest to hear tales of others. But, he that makes bold with other men's names unto thee, will deal thee the same measure when he is with others. And he that prostituteth all his other friends to thy scorn, that he may flatter and please thee, will put thee in the same number and condition, to gratify another. For he cares for no more but one friend at a time, and that is the party present.

On the contrary, the Christian friend concealeth what may tend to reproach or prejudice.

It is not more incident to the tale-bearer to reveal secrets, then it is proper to him that is of a faithful spirit, to conceal the matter . He knoweth his own infirmities, and how ill he should hear in the world, if others should blazon him, notwithstanding his best care to reform what he can. Therefore he will not see all, but wink at small faults in his friend, he pryeth not curiously, nor interpreteth captiously, all that he cannot but see. He is content to be ignorant of what he cannot amend in his friend, love maketh him content to be blind in his friends behalf, so long as his friend be not too much prejudiced by it. He finds that God himself is pleased sometimes to see no iniquity in Jacob , when others endeavor to persuade him to see so much as to make him to fall out with Israel, even to the cursing of them, to gratify their enemy. No more will he see evil in his friend, to upbraid him with it, or to expose him to shame. What he seeth, it is to cover and amend it: Not to reproach his friend but to advise and counsel him better.

When he must speak of it, it is to himself, not unto others; so long at least as there is any hope that his friend will hear , and hear him so, that he shall not need to call witnesses of the admonition . And if there should be need of publishing it, it shall be to the Church that may cure him , not to scorners that will harden him. He holdeth a true glass to his friend, but draweth a curtain before his picture. He maketh it one and the same point of friendship lovingly to reprove a friend to his face, that he may be benefited, not reproached; and to praise him behind his back, that he may be encouraged, not puffed up.

And even when he hath no longer need of his friend; nay, when there is no longer friendship, nor his friend himself no longer living to take offense; yet then he throws not off his friend as cast-rags to the dung-hill, but so doth he honor the memory and Sepulcher of his old friendship, that what was good in his friend, he is careful to publish it for imitation, and is ashamed to discover the nakedness of him that was once his friend, although perhaps too guilty of too much evil.

Thus, this hypocrite deals by his friends shame, as Cham by his fathers nakedness, to laugh at it, and to make sport with it ; the true Christian is as Shem and Japheth taking a garment on their shoulders, and covering it, going backwards that they might not see it ; the one for a while concealeth the errors of his friend, for his own greater advantage, by the others going on in wickedness; the other concealeth it from others, that he may express more love to his friend in taking notice of it only to himself, that he may repent and amend; the one discovereth the faults of his friend, to shame him, the other concealeth them so long as he may, that he may c • ver shame.

This Hypocrite chooseth for friends those whom he can soonest draw to his [Character 34] lure.

Whom he can best make a booty of, him he courteth, and plies with more shows of friendship then he doth others that may be far beyond him for parts, power, and estate, but not so maleable by his tools, as he whom he chooseth for his friend. The most ducible and gentle disposition is fittest for his purpose, because most easy to be drawn by his flatteries.

He must not have too much in-sight, fore-sight, judgment, constancy in him, with whom this man joins in amity, for such a man skareth away both flatterers and them that love to be flattered, unless he be withal so facile, or at least so self-ended, that he may be made a knave at pleasure. This made Caesar and Pompey, although of contrary factions, unwilling to strike in cordially with Cato, who was too wise and too austere to serve the lusts of either; such is the unhappiness of weak minds and variable dispositions (which ever go together) as not to endure down-right plain dealing, until they be so far deluded as to be destroyed, ere they discern the danger.

Contrariwise, the true Christian chooseth (so near as he can) for his friend, the most stayed and judicious.

He may be deceived in his judgment, but his choice shall follow the best judgment he hath upon the strictest enquiry. He would have him stayed, not fickle; judicious, not self-conceited; grave, not austere; because he findeth too much austerity an enemy to society; therefore, to friendship, which without sociableness is a pain, not a pleasure; a vexation, not a commodity. In some cases he will deal with his friend as the nurse in playing with her child; being, and doing anything to content him at present; yet, with intent, by degrees to wean him from his childishness.

The Christian therefore layeth two things in the balance at once; austerity in the one scale, and lightness or facility in the other; but finding both too light, pitcheth upon a mean between them, wherein virtue consisteth. Austerity he finds to be a churl to friendship; and, lightness or unstayednesse an enemy to virtue, which of the two, to a good man is most distasteful. Therefore his choice runneth upon gravity without austerity; wisdom, without self-conceitedness; constancy, without unsettledness; affability, without lightness; sociableness, without vanity; faithfulness, without hypocrisy. And at length pitcheth upon this above all the rest, Let him love me less, so he love God more

Thus, this hypocrite is like worms that grow soonest in sweetest woods; the true Christian is like the choicest flowers that delight to be only in the best manured gardens; the one loves to be fishing where most will bite at his bait; the other, where only such take the hook, as are best worth the taking.

[Character 35] This hypocrite soon changeth his old friend for a new.

He likes no man longer than he is for his turn. If a new friend be better for his use, he knows how to be rid of the old. He is for a market, not for keeping any commodity longer, then till he can make most of it. Most men commend houses and garments; so doth he friends, for the newness, and fashion. He is as much ashamed to be seen with his fathers friend, if out of date; as, to be seen in his fathers clothes. Every new thing pleaseth vain minds to whom nothing is welcome, but that which is new come; and if the old substance remain, yet it must be put into the new fashion. So must his friends, if they will have the continuance of his friendship. He being vain and various himself, expects that his friends should not be as pillars, while himself is a weather-cock. If the wind turn with him, and force him from his former resolutions and courses, his friend must turn too, or be turned out of doors. If Hushai's counsel suit better with Absalom's design, than Ahitophels, Ahithophel may go hang himself when he pleaseth: Now, Hushai is the better friend. If Hushai 's counsel do not take effect, he and Ahithophel may hang together. Absalom must betake him to new counsels, to new friends.

On the contrary, the true Christian maketh most of old friends.

He makes reckoning of all friends, but setteth highest price on the oldest. He knoweth whose counsel that is; Thine own friend, and thy fathers friend forsake not . He chooseth friends, as men choose wine, by age and continuance . If he be forced to cast off an old friend, it is because his friend hath first cast off friendship, as David cast off a Ahithophel, either willingly, when he proved unworthy, and turned rebel; or, unwillingly, because the other would be held on no longer. No man can hold that which will not stay. But, whether willingly, or unwillingly, he doth it not out of lightness of disposition.

Friendship is not a Covenant for a time, but a league forever, between those that are good. He therefore parteth with his friend as with his blood, which he never lets out but in extreme necessity. And his friend is rather rent, then ripped from him. Their parting is rather a violence offered by the other, then a surcease of affection in him. He mourns after him, when he hath lost him, as a man mourneth for his son that is dead; and is more afraid, then desirous of a new friend in room of the old, lest the new prove worse then the old. He likes nothing new, but the new creature, and that is most welcome in an old friend of whom he hath most experience.

Thus, this hypocrites friendship is as the sowing of two pieces of cloth together, which, if the thread of profit, or other interest faileth, the pieces fall asunder of themselves: but the true Christian is as cloth torn asunder, when he is deprived of his friend against his will: the one is fickle, and therefore affects variety; the other is stable, and therefore desires perpetuity: the one is for a new friend, being yet to begin friendship; the other is settled in that course already, and therefore loves the old.