Divine Characters in Two Parts, Part 1 · Chapter 25

Divine Characters in Two Parts · Part 1 · Chapter 25

p. 315CHAP. XXV. The Fauning Hypocrite, or feigned Lover. Is he that, in loving, loveth not.

AMong thoſe glorious Stars, Faith, Hope, and Charity. Defin.Charity is of the firſt magnitude; the greateſt of theſe is Charity aa1 Cor. 13.131 Cor 13:13, Faith and Hope have their uſe, but Love is tranſcendent. Faith and Hope are wrought by God, yet are not in him: but, God is Love. Faith and Hope bring us unto God, but Love ſhall be turned into union with him in heaven; they bring us to heaven, but this ſhall abide in heaven. Among the elements, fire is moſt eminent; among mettals, gold is moſt refulgent; among the ſtarres, the Sunne is moſt reſplendent; and among graces, love is ſupereminent. Therefore the hypocrite will be tampering with this grace above all other. As we have therefore traced him in his walkes and attempts upon Faith and Hope; ſo we muſt now enquire into his arts and diſguiſes in the matter of his love.

All graces have need to beware of being alloyed by the levaen of hypocriſie; but, moſt of all, love the bond of perfection bbCol. 3.14.Col 3:14; which, being more familiar, and communicative, is moſt apt to be counterfeited and abuſed: Philoſophers make Juſtice the ſumme of all vertues, but God makes love the comprehenſive grace that containes in it all duties, even to the fulfilling of his own whole Law ccRom. 13.10Rom 13:10. Therefore Chriſtianity ſetteth love in the firſt place, like the chief of the firſt three, among Davids worthiesdd2 Sam. 23.2 Sam 23; being the mother of Juſtice her ſelf, and giving forme unto her. A juſt action not done out of love, is not juſtice. All duties proceed from love, and love is a duty that is owing to all. He loveth not, that performeth not every duty out of love. He payeth not his debts, that rendreth not love: this is a debt that grows due faſter then it can be paid, and muſt be alwayes paying, when all other debts are diſcharged. A man muſt not only give; but in giving love, ſaith the Philoſopher, he may leave giving, but not loving. Among ſpiritual graces (which are all Kings daughters, of the blood-royal coming down from the Father of lights) love as the principal Lady of honour, holds up the traine of faith in the wedding ſolemnity, and is given with her, as Bilhah with Rachel to beare fruit for her unto Chriſt.

This makes love to be ſo often counterfeited, where true love is wanting. Many that are farre from love, yet being aſhamed to profeſſe hatred, cover their hatred by deceit, till their wickedneſſe can be hid no longer, but ſhowed before the whole Congregation eeProv. 26.26Prov 26:26. Simulation and love are incompatible. He that loves, cannot feigne, and he that feignes, cannot love. He therefore that counterfeits love, is worſe then he that coyneth counterfeit money. The Devil began his legerdemaine, he firſt invented, and practiſed this Art upon our firſt parents, pretending more love to man than God himſelf; he having even then ſeven abominations in his heart to blow up all mankinde at a blaſt.

Ever ſince, he hath kept a School of deceivers, wherin he hath trained up many cunning Scholars, but none like the religious hypocrite: nor in any age hath he brought forth ſo many Crafts-maſters in this trade, as in this: never more ſhew, never ſo little love. He that hateth, diſſembleth with his lips, and layeth up deceit within him ffProv. 26.24Prov 26:24. p. 316They ſpeak vanity every man to his neighbour, with flattering lips, and with a double heart do they ſpeak ggPſalm 12.2.Ps 12:2.

But this hypocrite exceeds the ordinary ſort and ſize of diſſemblers with men; for he carries his diſſembling up as high as God himſelf, and ſeekes to put as great a cheat upon heaven, as upon earth; being grown ſo cunning, as thoſe cut-purſes and pick-pockets that will uſe their Art, not only in the face of the Court, or at the very time and place of execution of ſome of their fellows: but, will pick the pocket of the Judge himſelf. God may ſay to him, as Dalilah to Sampſon **Judg. 16.15.Judg 16:15, How canſt thou ſay I love thee, when thy heart is not with me? All is but lip-love. He flattereth him with his mouth,**Pſal. 78.36Ps 78:36 and lyeth unto him with his tongue (x). Pity it is, that ſo excellent a vertue as love, ſhould be ſo embaſed. Indeed, he many times diſſembles with an ill grace, as he that carries a long ſword unker a ſhort cloak; and ſometimes he is taken in the manner. But yet he will adventure again, and force his endeavour beyond his Art, delighting in no trade ſo much as to be a Jacob to ſupplant his brother; or, a Judas, to betray his Maſter; or, a Devil, to out-face his Maker. He covereth hatred with a cloak of love, in dealing both with God and man. He will put his skill to the venture, though loath to bring it to the trial. He ever returnes hatred for love, and ever makes ſhew of moſt love when he intendeth greateſt hatred: not that he alwayes means ſo, or hath it in heart to think ſo; howbeit in the iſſue it always proves ſo. For he that maketh ſhew of love without real intention of good, doth really hate, although at preſent he intendeth no ill.

Differ.On the contrary, the true Chriſtians love is real, it is, what it ſhewes to be.

He keeps to his rule; and therefore loves not in word, or in tongue only, but in deed and in truth hh1 John 3.181 John 3:18. For well he knoweth that this is made by God himſelf a moſt diſtinguiſhing character between thoſe that are made up of guile, and thoſe that ſavour of ſincerity, to dare to look God in the face; for, hereby we know that we are of the truth, and ſhall aſſure our hearts before him iiverſe 19. The deed witneſſeth our love, and the truth ſanctifies it: or rather, the deed witneſſeth it before men; and the truth, before God to our own conſciences. He knows that among others, love, and true love are for the moſt part two things; but, in himſelf he would have them an Identity, becauſe he would have his love to be (as it is required) foreign, without diſſimulation uuRom. 12.9Rom 12:9.

It is true, that love is no love, unleſſe it be true, no more then the picture of a man is truly a man. Nevertheleſſe, he that ſeeks for love in the world, ſhall meet with more pictures of it, than ſubſtance; and thoſe pictures, to bear away the name of love from that which is love indeed. The Chriſtian that he may not deceive with a ſhew, purifieth himſelf to the unfeigned love of the brethren ww2 Pet. 1.222 Pet 1:22: becauſe the end of the Commandment is charity out of a pure heart, and of a good conſcience, and faith unfeigned xx1 Tim. 1.51 Tim 1:5; he ſtrives therfore to demonſtrate foreign, the naturalneſſe, that is, the ſincerity of his love in all thingsyy2 Cor. 8.82 Cor 8:8. He loveth naturally, that is, as borne with it (in his regeneration) in his heart, loving with a pure heart fervently, being born againe, &c. zz1 Pet. 1.22, 231 Pet 1:221 Pet 1:23ſtriving ſo to love, as Chriſt hath loved him aaJohn 15.12John 15:12.

Thus, this hypocrites love is more in ſhew then in ſubſtance; the true Chriſtians love is more in ſubſtance then in ſhew; the one pretends love, as Abſolom did justice, when he meant to be moſt injurious; and, kiſſed thoſe whom he meant to draw into rebellionbb1 Sam. 15.4, 51 Sam 15:41 Sam 15:5; the other hath learnt of Chriſt, to do more then he will promiſe; the one makes a ſhew of what he never meant,ccJohn 16.26John 16:26 the other truly intendeth what he ſheweth forth both to God and man.

Character 1 This hypocrite loveth God, but not for God.

We will take a view of his fauning firſt upon God, then upon man; and, in both diſcover him to be but a feigned lover.

He would be thought not only a lover of God, from his cradle; but, to go beyond all others in love, yet never went ſo far as to love him truly. He loveth God; but, for his own endsddJohn 6.26John 6:26; as a flatterereePſalm 78.36Ps 78:36, not as a friend; to gaine by himffActs 19.25Acts 19:25, not to bring honour to him. He loves himſelf in God; not God for himſelf. He loves p. 317God to ſerve his own turne, not to ſerve God. As God, he hates him; as omnipotent, he fears him: but, loves him only to ſerve himſelf of him. He makes uſe of God that he may enjoy the world, rather than uſe the world ſo, that he may enjoy God; If he may be ſure of wages, he will ſerve God for a while; but, God and he are of two ſuch croſſe and contrary diſpoſitions, that he cannot heartily love him, even while he ſerveth him. And therefore when he hath received his wages that he ſerved for, he oft-times leaves his ſervice, without giving him lawful warning. He loveth God, if you will believe him, but, hateth his brother made in the image of God, and therefore is not to be believedgg1 John 4.201 John 4:20. His love is mercenary, as the Switzers ſouldiery for the ſould, or pay, whatever the cauſe be. As the hireling loves his Maſter, not for himſelf, but for his wages.

On the contrary, the true lover, loveth God for himſelf.Differ.

He loveth God, not only for what he doth; but, for what he is. He hath reaſon to love him for his love. But findes cauſe to love him more for himſelf. The object of love is ſome excellency in the thing love faſteneth upon. If it love more for ſomewhat in that object which feedeth the lovers humor, and ſuits beſt with his diſpoſition, this is luſt, not love: for he loveth him in hope to enjoy what himſelf hath a minde unto, rather than for what the party in himſelf truly is, without reflection upon himſelf. And this love is mercinary, if not fornicatory. Ille mercenarius, &c. He is a mercenary that hath his eye upon the wages more then upon the work. And he is no better then a fornicator, who loves God meerly to enjoy his own pleaſure. But the true Chriſtian loves God better then al the world, yea, better then heaven it ſelf; Whom have I in heaven but thee hhPſalm 73.25Ps 73:25? he loves him for himſelf. He cares not for heaven, were it not for God. Nay, heaven is no heaven to him without God.

Not that it is unlawful to love God for, what he doth for thoſe that love him; but, that it is more noble and genuine, to love him for what he is in himſelf. We cannot be without the former, therefore good reaſon we ſhould love him for the ſupply he affordeth. I love the Lord, becauſe he hath heard my voice, and my ſupplication iiPſalm 116.1.Ps 116:1, ſaith he that was no feigned lover, but yet, becauſe that is a truth in Divinity as well as in Philoſophy, Quod efficit tale, eſt magis tale, that which makes good in the effect, is much more good in the cauſe. Therefore, every man that rightly underſtands the worth of the effect, muſt needs know the cauſe and fountaine whence that effect iſſued, to be worth much more: and that, if any thing in the effect requireth love, the goodneſſe of the cauſe commandeth it much more: So that the Chriſtian is then moſt rational, when he moſt paſſionately loves God for himſelf. The infinite wiſdome, goodneſſe, power, holineſſe, love, mercy that is in God, as in the Ocean, muſt needs attract more love from a wiſe and conſiderate lover, than thoſe ſtreames that iſſue thence. Herein the Chriſtian takes pattern from God. God loves for his own ſake; therefore a true lover loves God chiefly for God, as he is in himſelf. For he that loveth God becauſe God loved him firſt kk1 John 4.191 John 4:19, and duely conſidereth that God did thus not for his ſake that now loves God: but, for his own, who was firſt in the love: he cannot but make that the chief ground and object of his love in God, which God himſelf made to be his own in loving man.

Thus, the hypocrites love to God is like that of Amnon to Tamar **2 Sam. 13.2 and 15.2 Sam 13:22 Sam 13:15, he was firſt ſick for her; and then having ſatisfied his luſt, was upon all other accounts more ſick of her; the true Chriſtian is as Ruth that loved Naomi, even when ſhe had no more ſonnes in her womb, of which, Ruth might hope to chooſe another husband llRuth 1.11Ruth 1:11; the one loveth God to make God his ſervant: the other loveth God to be his ſervant; the one loveth God as a King that can advance him; the other as the fountain of holineſs that doth delight him.

This hypocrite loveth God, but not in Chriſt. Character 2

He loves him as a God able to help him in his need; but not as a father, out of pure natural affection. He may love him as a Jupiter, an helping father; but not as a Father in Chriſt by CovenantmmJoh. 20.17 2 Cor. 6.18John 20:172 Cor 6:18. He loves him as Lions and other beaſts of the wilderneſſe, who ſeek their meat from God nnPſal. 104.21Ps 104:21, but not as a child going to a father for bread. He loves him for a bleſſing upon his land, for the precious things of heaven, that p. 318is; for the dew of heaven, and for the deep that coucheth beneath; and for the precious fruits brought forth by the Sunne, and for the precious things put forth by the Moone, and for the precious things of the earth, and the fulneſſe thereof ooDeut. 33 13, 14Deut 33:13Deut 33:14, rather then for the good will of him that dwelt in the buſh ppVerſe 16, upon his ſoul: or, for thoſe rich and precious promiſes whereby he might partake of the divine nature, and eſcape the corruptions that are in the world through luſt qq2 Pet. 1.42 Pet 1:4. He looks up to Gods providence, more than to his promiſe; as a Creator, rather then as a Father in Chriſt; as his creature, rather then as a childe accepted in the beloved rrEpheſ. 1.6Eph 1:6. He deſires rather thriving children, than an heavenly Father: a barne well filled, than a God of grace: a good flock of ſheep, rather than the good ſhepherd; a good teeme of Oxen, rather then a ſtrong God, as his by CovenantssPſal. 144.12, 13, 14.Ps 144:12Ps 144:13Ps 144:14. He hath good skill in the bleſſing, as Herams ſervants had in hewing timber to make an houſe for the God which they knew not; but, little of Solomons knowledge of the true God for whom the houſe was built; or, of the intereſt his people have in him. He never looks after a Chriſt; but when he is dropping into hell: or as roaring boyes that never mention him, nor think of him, but when they ſweare by him. Let him have the bleſſing, and let others diſpute the title, or his intereſt in it. He that loves not God for Gods ſake, will not much look after Chriſt, ſo he may have what he loveth better then either.

Differ.On the contrary, The true Christian never thinkes of loving God without Chriſt.

He conſidereth that God was in Chriſt reconciling the world unto himſelf tt2 Cor. 5.192 Cor 5:19; that therefore there is no loving of God, but in the ſame Chriſt; naturally man hateth God, and muſt be reconciled, ere he can love him. He then in whom he is reconciled, muſt be the perſon, the medium, in which he meeteth God to love him. Yea, he knoweth that there is no coming at God but by Chriſt. He muſt be Chriſts before he be Gods: and even then, no man comes to the Father, but by him uuJohn 14.6John 14:6. And the Father bl…ſſeth him with all ſpiritual bleſſings in Chriſt wwEph. 1.3Eph 1:3. So that as we come not at God but in and by Chriſt; ſo neither doth God come at us, but in and by the ſame Chriſt. He muſt therefore love God in Chriſt, or not at all.

Nor doth he love God in Chriſt as the way unto him only; but, as in the relation of a ſonne to his father He loves him with a filial love, as made a ſonne in Chriſt, accepted in the beloved xxVer. 6., and as expecting ſuch love from God as becomes his adoption, more than as fitted to his preſent neceſſities as his creature and ſervant. He looks not for ordinary things only which every ſervant in the family may expect, but he expects a love due to an heire; and, in that capacity, loves him, not only as his ſtrength yyPſalme 18.1Ps 18:1, but as his Father that hath given him his Sonne; and, with him all things zzRom. 8.32Rom 8:32; as, all things are his, and as he is Chriſts, and Chriſt is Gods aa1 Cor. 3.21, 231 Cor 3:211 Cor 3:23. His love can no more reach God without Chriſt, then he can reach the Sun with his hand.

Thus, this hypocrites love is like that of the whore-monger that pretends great love to his neighbours wife; but, not for her husbands ſake, or with his privity; the true Chriſtian is as the chaſte Spouſe, who loves her husband in, and for God, that hath ſet them into Covenant; the one loves God without Chriſt, and ſo loves neither; the other loves God in Chriſt, and ſo performs his duty to both.

Character 3 This hypocrites love to God is grounded upon expectation.

He hath ever reſpect to ſome future benefit: upon this account he is a ſoothing fauning ſuitor, not unlike of the young men, who profeſſe great love to old widows, or deformed creatures, if very rich, in hope once to be fingering of their bags. He loves with palpation, as feeling after what he hath in his eye; but not with palpitation of heart, as thirſting after God for himſelf, or for mercies received. Benefits paſt are with him ſwallowed up, and forgotten. He loveth God, not for that he hath, but for what he would have further from God. While there is any hope of any good to be further gotten by courting of God, this hypocrite will be a diligent waiter, an obſequious ParaſiteaaHoſ. 11.12Hos 11:12. But if he once finde that God, for his ſecret wickedneſſe and hypocriſie, begins to hedge his way with thornes bbHoſ. 2.6Hos 2:6; to croſſe him in his deſignes p. 319and hopes of gaine, or deliverance out of thoſe briars he hath by his ſinnes caſt himſelf into; then, he throws off all attendance upon God, and diſcovers plainly for what he had all the former while made love unto God; namely, not for miracles, or ought elſe paſt; but, in hope of more loaves, whereof he had before eaten and been filled bbJoh. 6.26.John 6:26.

He can, with the Iſraelites ccPſalm 78.36.Ps 78:36, flatter God in extremity, and court him in hope of deliverance. In his perplexity, he will with Pharaoh, confeſſe the Lord is righteous ddExod. 9.27.Exod 9:27, but not depart from his own unrighteouſneſſe, a great point of hypocriſie, when a man makes uſe of love, or of the name of love to traffique and trade with it for gaining of ſome commodity; which being obtained, the love is preſently cooled, or perhaps turned into hatred. For an unthankful man never loves him to whom he is moſt beholden. There is indeed a proud thankfulneſſe, when men aſhamed, profeſſedly to brag, uſe thanks as an uſher to their pride: I thank God I am a better man than he, &c.

Contrariwiſe, the true Chriſtians love is grounded upon experience.Differ.

This worketh in him both thankfulneſſe for what is paſt, and aſſurance of ſupply in time to come. He boaſteth not what, but acknowledgeth whence he received, that it may appear God is a gracious giver, and himſelf an happy begger. He is foreign, a lover of God, becauſe, foreign, beloved of God. He loveth much, becauſe much is forgiven him. Quid retribuam? What ſhall I render to the Lord for all his benefits? is his Motto. He is to be loved exceedingly, by whom he is, lives, and is made wiſe. The loadſtone of love is love. They eaſily love more, who finde themſeves to be more beloved. He therefore carefully keepeth a faithful record of all the Lords mercies: among which ſpecial and ſpiritual mercies have as it were a Dominical letter ſet upon them to bring them more readily to minde. If he owe himſelf to God over and over for giving him his own being; how much is he in debt for God himſelf! God gave me, ſaith he, to my ſelf by Creation, he reſtored me to my ſelf by redemption. I owe my ſelf twice over for my ſelf: what ſhall I render to God for himſelf!

Thus, this hypocrites love is like the ſhadow of him that goeth from the Sunne, it leadeth the way to the benefit aimed at, which being obtained, the ſhadow ſtill runnes forward after more, and the man ſtill following, leaves the benefit received behind him, without returning to give thanks; the true Chriſtian is like the ſhadow upon the Dial that numbers the degrees of favours received; the one loveth for the bird in the buſh; the other is glad and thankful for any thing in hand, which he looks upon as an earneſt of more.

This hypocrite loveth God with a ſecondary love. Character 4

He cutteth out the Lord an hard penny-worth of love, ſuch as he can afford with reſpect to his profit, his pleaſure. When his own turne is ſerved, he will think of God: But his turne is never ſerved, that ſets his heart on any thing ſave the Lord; Other objects do but irritare amorem, provoke appetite, but never ſatisfie deſire, or warrant the lover from being miſerable. Theſe laſt days abound with ſuch miſerable lovers, who having a form of godlineſſe; are yet lovers of pleaſures more then lovers of God ee2 Tim. 3.42 Tim 3:4.

This hypocrite can borrow from Gods day, and from his ſervice, for his own affaires; but in no caſe from himſelf, to beſtow upon the Lord. His own ſix dayes will not ſerve the turne: but, as David muſt have Ʋrijahs one ſheep, ſo muſt he have Gods one day who hath reſerved no more unto himſelf. If a feaſt (though not unlawful in due time and manner) or a paſtime come in the way, ſo that one muſt yeild, either no Prayer, Sermon, or no paſtime, God muſt be the loſer. He is not early and forward in holy exerciſes, but driveth off, till the time grow too ſhort. So God hath either no ſervice, or to no purpoſe.

Delay is a degree of denial. To let an honourable friend ſtand knocking and dauncing attendance till we be at leiſure, and all our own buſineſſe done, were great incivility. But men anſwer God ſo, as he forbiddeth them to anſwer one another. Go, and come againe, and to morrow I will give thee ffProv. 3.28Prov 3:28. It was p. 320the Churches fault that ſhe opened not readily unto ChriſtggCant. 5.2, 3Song 5:2Song 5:3, and ſhe paid deer for ithhVer. 5, 6, 7. In the mean time this is the beſt of the hopocrites ſervice; in whom ſelf-love driveth into ſtreights the love, not only of man, but of God. Where in the firſt place, love and honour are due, it is a wrong to put Chriſt our husband and Prince to take the ſecond. To honour him with a ſecondary honour is treaſon; as, to love him with a ſecondary love is adultery.

Differ.Contrarily, The true Chriſtian giveth God every way the prime of his love.

True lovers are the only Larks, the only Nitingales; they are early and late, day and night expreſſing love. David prevented the night watches iiPſal. 119.148Ps 119:148. He thought on God by night, yea at midnight kkVerſe 62; With my ſoul have I deſired thee in the night, and with my ſpirit within me will I ſeek thee in the morning llEſay 26.9Isa 26:9. The morning prayers and meditations do ſweeten and ſanctifie the day. Evening prayer is a ſweet cloſe of the day-light, and haply of our life. Therefore a Chriſtian goeth to his bed, as he would to his grave, and riſeth in the morning with a taſte of the reſurrection. He ſeeketh firſt the Kingdome of God and his righteouſneſſe. If any love be too proud to come behind that love, he giveth it a bill of divorce. Tuas res tibi habe, take thine own, and be packing. Out of doores with the bond-woman and her ſonne; elſe were he not fit to follow Chriſt as a Diſciple, or a true lover, but muſt heare that ſharp reproof uttered with indignation, Get thee behinde me Satan mmMat. 16.23Matt 16:23.

Thus, this hypocrite is as a woman that promiſeth marriage, but ſhe muſt firſt marry, and bury another husband; but the Chriſtian contracteth with the Lord in verbis de preſenti, to be preſently his, only his, and that for ever; the one will follow Chriſt when he hath firſt done his own buſineſſe which he mindes more, and loves better; the other, as Peter and his fellows, forſake all to follow Chriſt nnMat. 19.27Matt 19:27, without indenting, or preferring ought before him, whom he loves more than himſelfe.

Character 5 This hypocrites love is ſoon cooled.

Fond lovers are ſoone on, and ſoon off: their love is ſoon kindled, ſoon quenched; like children, won with an apple, loſt with a nut. So this hypocrite loves God before he knows him, and flies in his face, or flies off, ſo ſoon as he feels him in the leaſt, contrary to expectation. Although he want nothing, yet he is angry for any good another receiveth, for any love expreſſed to another. He is a murmurer as the Iſraelites of old, upon every occaſion is hard to be pleaſed, but never ſeeks to pleaſe; he muſt have all the love, although he ſhew none; which argues not only a weak faith, but a wavering love. He is up in armes, and at defiance with God every day for one trifle or another, for bread, for water, for quailes, which ſhewes him to be but an humorous peeviſh lover, whoſe love is too dearly bought, and more hardly kept. He is ſuch a lover, as will ſoon turn enemy, and blaſphem the Lord to his face, if he want his will, or fail of his carnal deſires.

Differ.On the contrary, the true Chriſtians love will take no check.

Many waters cannot quench his love, neither can the floods drown it; if a man would give all the ſubſtance of his houſe for this love, it would utterly be contemned ooCant. 8.7.Song 8:7. Lovers, the longer acquainted, the more loth to part, and the more deſirous to meet again. Their dayes of abſence, and of want of full fruition, is a life of longing and ſighing. Sometimes they are joyful, ſometimes ſorrowful: now, a breath; then a reconciliation, and thereby a re-inforcement of love. Then, the love-tokens walk; ſo it is with the Chriſtian. His love to God may be diſturbed by tentation; but, it is not extinguiſhed by infidelity, or put out of the courſe of obedience by violence of paſſion or deſpaire. For, ſeeing all things work together for good to them that love God ppRom. 8.28.Rom 8:28, therefore a reſolved Chriſtian (as Job qqJob 1.21.Job 1:21) is thankful even for afflictions.

He conſidereth that the change which appeareth in Gods dealings towards him, is occaſioned not on Gods part, but on his own, whoſe heart is ſtarted aſide from God, and become out of frame. All is kindly taken by the truly loving ſoule, becauſe p. 321aſſured of the fidelity of God, and of the reality of his love. He acknowledgeth the ſame love, though he finde not the ſame effect. For when the caſe differeth on mans part, the courſe on Gods part, muſt needs vary, yet without variation of his love. In health, food; yea, a feaſt: in ſickneſſe a bitter potion, and purgation proceeds from the ſame love. Wherefore the true Chriſtian can caſt himſelf upon the love of God, though God ſhould think fit to kill him out-rightrrJob. 13.15.Job 13:15. As thoſe that ſailed with Paul, muſt needs keep the ſhip, as the only means of ſafety; ſo a Chriſtians ſafety, in the midſt of the greateſt ſtorme, 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 himſelfe to deſerve better; the true Chriſtians heart is fixed, and cleaves to him what ever befals him, acknowledging the worſt that befals him to be leſſe then his deſert; and the leaſt that is beſtowed, to be beyond his merit: the one falleth out with God, for his skinne, 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 finde fault with Gods 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 Lords day? no pleaſure or ſatisfaction, by taking revenge? no thought for the fleſh, to gratifie and ſatisfie ſome luſt thereof ssRom. 13.14.Rom 13:14? 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 unlikeneſſe, there can be no love. Affection cannot ſubſiſt, and be conſtant without judgement; nor love, without conformity.

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

He loveth adviſedly, becauſe he liketh; and liketh the more, becauſe he loveth upon choiſe. 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 tt2 Cor. 3.18.2 Cor 3:18. What he cannot attain unto, he miſliketh not, but admireth. However the world chargeth the Lord, he ſeeth no unrighteouſneſſe uuPſal. 92.15.Ps 92:15, no imperfection in him. He hath none but honourable thoughts of God. If he cannot preſently aſſoile 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 judgements, good is the Word of the Lord wwIſa. 39.8.Isa 39:8. He liketh well whatever the Law commandeth, or forbiddeth. The Law, ſaith he, is holy, and the Commandment is holy, and juſt, and good xxRom. 7.12.Rom 7:12: but I am carnal, ſold under ſinne yyver. 14.. He ſaith not, the Law is too ſtrict, but I am too looſe.

Thus, this hypocrite is like a woman marryed to an husband, whom ſhe never loved, nor liked, nor can ſcarce aford 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 honour againſt all gain-ſayers; the one is like a ſcoulding wife, that will never be pleaſed: the other is like the vertuous woman that is a Crown to her husband **Prov. 12.4Prov 12:4, and whoſe works praiſe her in the gates **Prov. 31.31Prov 31:31.

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, p. 322or you wrong him: for he muſt be thought to love him, even when he can not expreſſe 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 any thing done for God. He is content to afford the Lord a parcel of good words, my God we know thee zzHoſ. 8.2.Hos 8:2; my Father, thou art the guide of my youth aaJer. 3.4.Jer 3:4. But he caſteth off the thing that is good bbHoſ. 8.3.Hos 8:3, and doth evil more and more. He would have Gods 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 ſowe nothing; unleſſe, to the fleſh, of which he can in reaſon expect nothing, but to reap corruption ccGal. 6.8.Gal 6:8. 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 ddHeb. 6.8.Heb 6:8.

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

The Apoſtle aſcribeth work, and labour unto love eeHeb. 6.10.Heb 6:10, becauſe love refuſeth no paines. It will ſpend and be ſpent, even where there is leaſt love returned for moſt expendedff2 Cor. 12.15.2 Cor 12:15. Much more will it lay it ſelf out for God whoſe commandments are not grievous gg1 Joh. 5.3.1 John 5:3; nay, love is glad of any command, what wilt thou have me to do? ſaith he unto God, even before the command is gone forthhhAct. 9.6.Acts 9:6. 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 leſſe 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 iiPſal. 18.1.Ps 18:1. And againe, I love the Lord, becauſe he hath heard my voicekkPſ. 116.1.Ps 116:1. But it ſtayeth not there; it proceedeth to action. He is mindful of that of his bleſſed Saviour; If ye love me, keep my Commandments llJoh. 14.15.John 14:15: and that, to Peter, loveſt thou me? feed my ſheep mmJoh. 21.16:John 21:16; as well knowing that love is the fulfilling of the Law nnRom. 13.10.Rom 13:10.

Nay, his love reſteth not in action, but cheerefully carryeth him on to ſuffering. No paines, no hardſhip night or day, heat or cold will be thought too much for him, whom his ſoule loveth: no taske ſeemeth hard. I account not my life dear unto me ppAct. 20.24.Acts 20:24; 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 martyrdome. 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 qqPhil. 1.20.Phil 1:20. Which he accounts ſo great a joy to him, that he calls upon others to rejoyce with him for it rrCap. 2.17, 18.

Thus, this hypocrite in his love to God, is like Ezekiels hearers, who with their mouths ſhewed much love ssEzek. 33.31Ezek 33:31, but in his actions, like the Sluggard, that hideth his hand in his boſome, it grieveth him to bring it again unto his mouth ttProv. 26.15.Prov 26:15: the true Chriſtian is like Jacob, that will ſerve ſeven, and ſeven yeares for Rachel, rather then go without heruuGen. 29.20, & ver. 30Gen 29:20, even when in the day the drought conſumed him, and the froſt by night, and his ſleep departed from his eyes wwGen. 31.40.Gen 31:40: The one thinkes to deale by God, as the Harlot, that with much faire ſpeech cauſed one of the ſimpletons to yield to her inticement, meerely to fleece him, and make him her preyxxProv. 7, 21.Prov 7:21. the other, is like the vertuous woman in whom the heart of her husband may ſafely trust, ſo that he ſhall have no need of ſpoile yyProv. 30.11.Prov 30:11; for, ſhe will do him good, and not evil all the dayes of her life zzver. 12..

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

We have ſeen what counterfeit wares this hypocrite ſerveth God withall. It cannot therefore well be expected that his love ſhould be better to man, either in the grounds, kindes, 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 **Bernard.; he cannot love in God, that loveth not God. This is the great Errour of p. 323his love, that he loveth not with conſcience of Gods 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 bb1 Tim. 1.5.1 Tim 1:5, but love without it; not an evidence of his faith, but of his humour. Let God commend to him the care of his neighbour, 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 ccGen. 4.9.Gen 4:9? He thinkes 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 vertue on both ſides is the bond of love, that all other combinations are but a conſpiracy, and all other profeſſions of love, but hypocriſie. Indeed, Heathens could not go ſo farre as to ſay, love of God is the ground of vertue, as vertue is the ground of love. They could not love a man, becauſe God made him; much leſſe, becauſe God hath new made and redeemed him. But this hypocrite who profeſſeth ſo much of the knowledg of God, and love unto him, cannot but be taught ſo much of God as to love one another dd1 Theſ. 4.9.1 Thess 4:9; and that for his ſake: and becauſe this is not onelyonly the great Commandment of the LaweeMat. 22.38.Matt 22:38, but the ſpecial command of Chriſt; this is my Commandment that ye love one another, as I have loved you ffJoh. 14.12.John 14:12. His love therefore is farre from true and ſpiritual love: eſpecially where under colour of love he drawes another, man or woman, into ſinne. 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 miſchiefe againſt God, as that of Herod and Pilate againſt Chriſt.

Sometimes Gods own are overtaken, to love whom they ſhould not; at leaſt, not ſo farre 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 farre. So that he was charged with helping of the ungodly, and loving them that hate the Lord gg2 Chron. 19.22 Chr 19:2. Yet this was not in hypocriſie, although without warrant from God. But the hypocrite never loves, but he playes the hypocrite with man, as well as he tranſgreſſeth againſt God. Sometimes alſo love is begun for vertue, and then by being tranſported with the perſon, men love the perſonage more then the vertue; the Caſe in ſtead of the Jewel: and this, however the godly fall into it, yet they do not diſſemble in the reality of love, but onelyonly 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 Ahitophel in pretending love to David; or, calling that love, which is but luſt, or a Pander to it, as that of Jonadab, Davids brother, to Amnon his Nephew; putting him into a way to ſatisfie his luſt on his half-ſiſter Tamar, which Amnon thought hard for him to accompliſh, till he was taught that wilehh2 Sam. 13.2, &c.2 Sam 13:2. A truſty friend to his luſtful Coſin; contrary to the Law of God and nature, the dignity of the Prince, and the honour of his Neece.

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

In God, not without him: for God, by vertue of his command: and to his honour. His love is as that between Jonathan and David, the knot of friendſhip was the oath of God ii2 Sam. 21.7.2 Sam 21:7, as the ground of it was the feare of God, not to joyne 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 greatneſſe, or to revenge Sauls unworthy dealing with him, when he came to the Kingdome. 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 neighbour, for Gods ſake; by loving God, all cleaveth to one; by loving one another, all become one.

p. 324Wherefore as God is the Saviour of all men, but eſpecially of thoſe that believe. kk1 Tim. 4.10.1 Tim 4:10. So a Chriſtian loveth all men, but eſpecially thoſe of the houſhold of Faith llGal. 6.10.Gal 6:10. He loveth all, as made by God, in his image, capable of bleſſedneſſe, and of the ſame blood with himſelfmmAct. 17.26.Acts 17:26, 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, every one that loveth him that begat, loveth him alſo that is begotten of him nn1 Joh. 5.1.1 John 5:1. And this he doth as being a better Argument of true goodneſſe, 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 encreaſe: 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 ooLuk. 18.4.5.Luke 18:4Luke 18:5; the true Chriſtian in loving man, hath his eyes upon God, as the eyes of a maid to the hand of her Miſtreſſe ppPſ. 32 2.2.Ps 32:2: 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 vertue or goodneſſe, but for the good they receive by them; as Laban loved Jacob qqGen. 30.27.Gen 30:27, as Potipher rrGen. 39.3, 4.Gen 39:3Gen 39:4, and Pharaoh loved Joſeph ssCap. 41.40.; as Belſhazzar ttDan. 5.29.Dan 5:29, did Daniel. Or, he loveth them as children love their parents for maintenance, or parents their children, for their neereneſſe to them, being a part of themſelves, for their wit, feature, or ſerviceableneſſe, little caring to plant vertue 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.

Differ.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 vertue and goodneſſe in the Object. This draweth out his affection; not, to ſerve himſelf, but his brother through love uuGal. 5.13.Gal 5:13. He principally loveth for Gods 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 neighbour as himſelf. He knoweth what is good for himſelf; and thence concludeth, if health, credit, juſtice, mercy, knowledge, holineſſe 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 yee would that men ſhould do to you, doe ye even ſo to them wwMat. 7.12.Matt 7:12.

It is not denyed, 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 maine, 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 ſhewing 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 p. 325love that is moſt refined from all ſelf-love and mercenary baſeneſſe, but he hath ſome aime at the chiefeſt happineſſe, in loving of the greateſt good: not making a mans own happineſſe 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? xxGen. 34.23.Gen 34:23) the true Chriſtian loveth his neighbour, 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 himſelfyyGen. 14.23.Gen 14:23, 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 rejoycing 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 humour, 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 marryeth a crooked peece, for her mony, 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 houſhold of faith, and the fraternity of carnal men. They that beſt ſuit with his humour and palate, have moſt place in his heart. Although God make a difference between Jacob and Eſau zzRom. 11.13.Rom 11:13, 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 goodneſſeaaGen. 6.2…Gen 6:2. 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 hypocriſie and painted fire.

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

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 Sauls 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 bbPſ. 122.8.Ps 122:8, yet he hated the congregation of evil-doers, and would not ſit with the wicked ccPſ. 26.5.Ps 26:5. Yea, he would not ſit with vaine perſons (ſuch as are all carnal men) nor go in with diſſemblers ddver. 4., ſuch as this hypocrite: He profeſſeth himſelf a companion of all that fear God and keep his precepts eePſ. 119.63.Ps 119:63. And therefore prayeth unto God, Let thoſe that fear thee turn in unto me, and thoſe that have known thy teſtimonies ffver. 79.. Therefore his goodneſſe is extended to the Saints; in them is all his delight, and that becauſe they are the excellent ggPſ. 16.3.Ps 16:3.

Where there is liberty of Election, at leaſt in loving, a Chriſtian laboureth 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 vertue. To love a man firſt, and then to endeavour to make him honourable, is a proceeding from nature to vertue. Nature of her ſelf honoureth a man, becauſe ſhe loveth him: but vertue either loveth, or deſires to love, becauſe ſhe honoureth him for the worth ſhe findes in him: love growing from honour being a better Argument of worth; then honour from love.

Thus, this hypocrite ſetteth on the roof, and then thinkes of laying the foundation; or rather, cares not much whether there be any foundation at all: the true Chriſtian p. 326maketh ſure of the foundation firſt, and then buildeth thereupon: The one putteth on love as a falſe Spectacle, and thereby every thing ſeemes fairer and greater than it is in his beloved: the other, endeavours 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 ſheweth 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 meanes well; but, forbeares 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 hhProv. 27.5.Prov 27:5. Open rebuke miniſtreth occaſion and meanes 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 ſhew 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 wandring iiProv. 5.19.Prov 5:19; eſpecially in the husband to the wife, who is bidden to erre **foreignalwayes in her love. Here, better erre on the right hand, then on the left.

Differ.On the Contrary, the true Chriſtians love is diſcernable, and manifeſt.

His love is a labouring love kkHeb. 6.10.Heb 6:10, a love that is very neere of kin to that wiſdome which is from above, that is, full of mercy and good fruites llJam. 3.17.Jas 3:17. He loveth the mean, but yet in love, he is more afraid of the defect, than of the exceſſe. He is afraid if he ſhould be too preciſe in paying but juſt ſo much love, as is in exactneſſe due, he ſhould give under meaſure, therefore he chooſeth rather to give good meaſure, preſſed downe and ſhaken together, and running over mmLuk. 6.38.Luke 6:38. He ſo loveth, that he meaſureth love by it ſelf, and reduceth it to the firſt love, and higheſt meaſure, that he can bring it unto. He is careful to adde not only reality to profeſſion, but plenty of love to the ſincerity of it.

He propounds to himſelf no lower patterne then Chriſt himſelf, who hath commanded him to love others, as Chriſt hath loved him nnJoh. 14.22.John 14:22. Now he knowes that Chriſts love neither would, nor could be concealed, nor ſtinted with the bounds and limits of the higheſt love among menooJoh. 15.13. Rom. 5.8.John 15:13Rom 5:8. 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 ſhew his lovepp2 Cor. 8.3.2 Cor 8:3.

Thus, this hypocrite loves to play with love, but not to love: the true Chriſtian puts on charity qqCol. 3.14.Col 3:14, 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 cloathes, that are more worne 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 rrPſ. 109.19.Ps 109:19.

Character 12 This Hypocrites love is Ʋerball; rather in wiſhing, then ſupplying.

He hath words at will; Oyle and Butter enough in his mouth to ſupply all: but, he keepes all to himſelf: he will ſpare none of it to his neighbour, 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 p. 327gives him not thoſe things that are needful ssJam. 2.16.Jas 2:16. He may freeze for cold, and ſtarve for hunger for all this parcel of good words. Thus he deales with his brother, as many that will ſay to a younger brother of a good family, I would you had been the heire, 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 bewailes another mans miſery, and putteth not to his helping hand, is, ſaith Saint Auguſtine, like a Spectator in a Tragedy, that mournes much to ſee ſome ſad ſtory acted, but lets the Play go on: Whereas if true pity were ſeated in his heart, it would expreſſe it ſelf as well by the hand, as by the eye, or tongue.

Contrarily, the true Chriſtians love is helpful.Differ.

Otherwiſe, it is not real. According to his power his heart joynes 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 ttPhil. 4.19.Phil 4:19. If I cannot help you my ſelf, 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 ſhew 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 uu2 Cor. 8.12.2 Cor 8:12. 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 Davids Worthies, that though he cannot reach the firſt three, yet he will do his part, as Benaiah and othersww2 Sam. 23.23.2 Sam 23:23 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 foreign,) alwayes about to give, but never giveth. He hath perfectly learned the merchandiſe of words and traffique of promiſe: but breakes, 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 xxProv. 25.14.Prov 25:14.

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, faire 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 Abſoloms low-belling of the people that had no more wiſdome 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 yy2 Sam. 15.42 Sam 15:4: but he meant nothing leſſe; So, fair words make fooles fond.

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

His word is his bond, yea his oath: therefore he will performe, although to his own hinderance, or hurt zzPſ. 15.4.Ps 15:4. An oath with him is ſacred, ſo is his promiſe, although not ſo bound. For, he makes not a promiſe without God, as his witneſſe, as well as his warrant. And he will not forfeit himſelf to ſuch a witneſſe who muſt be alſo his Judge. God tyes him where man cannot binde him. Therefore he is careful, if it may be, to prevent his word, by doing the deed ſooner then he promiſed, (as lightnings appeares 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 performe.

p. 328With him, it is an undoubted and indelible maxime, better give and not promiſe, than promiſe and not give. Yet in caſes of extremity, where expectation it ſelf may be ſome ſtay and comfort, he refuſeth not the bond of promiſe. But then, he entreth into another bond to his own heart, not to faile 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 aa2 Sam. 21.1.2 Sam 21:1, who had abuſed Joſhua many hundred yeares before: the true Chriſtian is as Joſhuah, that having once engaged will not be worſe than his word, even to diſſembling and cheating Gibeonites bbJoſh. 9.18.Josh 9:18. The one hath his excuſe, that the parties to whom the promiſe was made are unworthy, yet for breach is plagued: the other, lookes more to his duty than to the others unworthineſſe, and therefore performeth, for which he receives a bleſſing from God.

Character 14 This hypocrites love conſiſteth in counſelling, not in ayding.

If, by Gods hand, a man be caſt into great ſtraits, not by any wilful negligence, profuſeneſs or building Caſtles in the aire; 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 helpes 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 onelyonly to upbraid and vex him in his greateſt grief and neceſſity. To whom the poore 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 your ſelf.

Yea, there are not none of theſe hypocrites, who finding a friend, in neceſſity, inſtead of counſel for the good of his friend, counſelleth foreign, for himſelf ccEccleſ. 3.7.Eccl 3:7, 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 mony for it: when perhaps he hath by uſury haſtened and encreaſed 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 mony to wage law, that he may at once gain by the others loſſe, 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 helpes 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 ſhewes thee perhaps a way to do it. Doſt thou covet ſuch a mans houſe, or field? he bids thee never give over till either by foule 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 beleeve it, and truſt him no longer. Thus thou ſhalt never want counſel to do thee miſchief: nor finde aid, that may do thee good.

Differ.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 ſoule, proceeding not from a crafty head to over-reach or deceive, but from a faithful heart that ſtudies his good, ready no leſſe to aid, then to adviſe: nor leſs p. 329willing to put to his hand than his tongue. He diſdaines to be of thoſe counſellours, that knowing before hand what uſe thou haſt of him, will ſeeme to counſel thee, but counſelleth for himſelf; and, inſtead of helping thee, caſt the lot upon thee ddEccleſ. 37.8Sir 37:8; 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 befal thee eeverſe 9.

Nay, he will rather diſſwade 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 faire warning what Counſellours to avoid, and bid thee, not to conſult one that ſuſpecteth thee, but to hide thy counſel from him that envieth thee ffverſe 10; even as no wiſe man would conſult with a woman touching her whom ſhe is jealous of, nor with a coward in matters of warre, nor with a Merchant concerning exchange, nor with a buyer of ſelling, nor with an envious man of thankfulneſſe, nor with the ſlothful of work, nor with an hireling for a yeare, of finiſhing work ſooner; nor with an idle ſervant of much buſineſſeggverſe 11. But he will adviſe thee to be continually with a godly man, that thou knoweſt to keep the Commandments of the Lord, whoſe minde is according to thy heart, and will ſorrow with thee, if thou ſhalt miſcarry hhverſe 12.

Thus, this hypocrite is like Rehoboams young Counſellors, ii1 King. 12.101 Kgs 12:10that counſelled ſo as that they might dominere over thoſe whom he ſhould oppreſſe; the true Chriſtian is like that Kings old Counſellors, that counſelled for his good, not their own endskkverſe 6, 7. The one is as the Pope that gives way to inceſtuous marriages, in ſhew to gratifie 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 leſſe 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 neighbour llProv. 11.9Prov 11:9; nothing more currant coyne 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 mmProv. 27.14Prov 27:14. For he that flattereth his neighbour, 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 poyſon more ſurely,nnProv. 29.5Prov 29:5 and with leſſe notice. He meanes 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 plaiſter upon a feſtered ſore. He will praiſe in evil as well as in that which is good; as Ahabs Prophets flattered their Maſter to his deſtructionoo1 King. 201 Kgs 20. Thus the Princes of Judah, after the death of Jehoiada, did great obeyſance to Joaſh, meerly to flatter him into idolatrypp2 Chr. 24.17, 182 Chr 24:172 Chr 24:18; as the Princes of Iſrael made their Kings glad with their lies qqHoſ. 7.3Hos 7:3; and as Herod flattered the people by the ſlaughter of James, and the perſecution of Peter rrActs 12.2, 3Acts 12:2Acts 12:3, for which they gratified him with a flattery again, by an acclamation not ſhort of blaſphemy, which coſt him his lifessverſe 22, 23.

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 p. 330follow him in his valour and proweſſe. And by his good will he will have none ſhall eſcape his flattery, unleſſe in ſuch things wherein his flattery cannot prevaile. This makes many proud and unuſeful, that otherwiſe might by diligence have deſerved true praiſe; as Carneades obſerved in the ſonnes of Princes, who could indeed learn noth…ng deſerving honour, but horſemanſhip; for, in all other things their teachers would flatter them, by commending without cauſe; and ſo keeping them from labouring after the truth of thoſe excellencies for which they falſely praiſed them; but the horſe will be ſure to ſhew them no favour, if they ſit not faſt; and therefore there they muſt learn and excel, or hazard their necks.

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

He is no ſound friend that alwayes praiſeth, no more then he can be a ſweet friend, who alwayes 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 ttProv. 27.14Prov 27:14; but modeſtly, ſparingly, and rather any where then to his face; teaching him by his praiſing him to love, more to deſerve then to heare 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 entertaine 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 joyneth himſelf to him to counſel, encourage, and aid that part which is reaſonable, or rather regenerate, helping him to ſee and amend his errours, 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 your ſelf 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 uuProv. 27.6Prov 27:6; yea, that open rebuke is better then ſecret love wwVer. 5. He woundeth, but, as a Chirurgion, 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 xxPſalm 141.5Ps 141:5. Therefore the Chriſtian never fears ſuch breaking of his friends head, but goes on with his love and his work. One while he imbraceth, another while he draweth blood: And as a loving Phyſician, one while he entertaines 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 himſelfe 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 turnes love into a complement mercy into a Ceremony. If you come to his table, perhaps furniſhed with dainty diſhes, although he be a very churle: yet at his table, he makes great proteſtations of hearty welcome, and bids you eat and drink, but his heart is not with you yyProv. 23.7Prov 23:7. 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 ſome body 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 kiſſe of a Joab, or a Judas. If words and complements will do, he will ſoone ſhew himſelf better bred than Nabal, yet not p. 331better affected than Laban who is all one with Nabal, in name ſpelled backward, and in his heart, ſpelled by his actionszzGen. 31 41Gen 31:41.

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 boſome, 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 onelyonly to carry two faces under one hood; but he will pull off the mask and ſhew them to any that will be troubled to take a view of them.

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

David and Jonathan contended together in weeping aa1 Sam. 20.411 Sam 20:41, 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 witneſſe and acknowledgement of deſert which is the ground, nurſe, and guardian of love; therefore love makes no difference between affected complements, and down-right rudeneſſe, 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 ſavours not of a ſimple, ſincere, ingenuous ſpirit, ſo it ſets the teeth of true love on edge. The Chriſtians maine care is to love, not in word, or in tongue, but in deed, and in truth bb1 John 3.181 John 3:18.

Thus, this hypocrite is as Huſhai to Abſalom (whom he meant to ſupplant) when he cryed, God ſave the King, God ſave the King cc2 Sam. 16.162 Sam 16:16; not naming what King, yet, would be underſtood as ſpeaking of Abſalom ddver. 18, 19.; 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 ſhewed, 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 braſſe, or a tinkling cymbal ee1 Cor. 13.11 Cor 13:1; He will therefore do ſomewhat more; he will adde deeds to his words; but ſuch as argue him no leſſe hypocrite then before. And his deeds are of two ſorts; the one reſpecting the poore, ſo farre below him as to need his almes; the other, of an higher rank, to whom he profeſſeth friendſhip; but, in both, an hypocrite, the Ape of Gods children, no childe of God.

In his almes, he many wayes diſcovers himſelfe: but, in nothing more groſſely, 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 ffMat. 6.2.Matt 6:2. He will draw ſpectatours, 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 witneſſe it for him another day; and, God may forget it, unleſſe to puniſh his hypocriſie in it.

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

He will eſpecially in giving private almes to particular men, take care ſo neere as he can, that his left hand ſhall not know what his right hand doth ggMat. 6.3Matt 6:3; 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 farre from being an obſtruction p. 332to his reward, that the more ſecret his almes, the more publick ſhall be Gods remuneration. His Father which ſeeth in ſecret, will reward him openly. He that turneth his eyes from the hypocrite giving private almes in publick, fixeth them upon the Chriſtians ſecret almes, that he may publickly declare the great difference he puts between them.

Secrecy in private almes, is a great ſigne 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 fatherleſſe and widow in their affliction hhJam. 1.27Jas 1:27; to ſee how it is with them at home before they come abroad to complaine; or, having been abroad, remain unrelieved. This, 'tis better at a dead lift when none eye pitieth, no hand relieveth, becauſe then the guift is double welcome, and the giver leſſe tempted to vanity and pride. The true Chriſtian conſidereth the poore iiPſalme 41.1Ps 41:1; that is, wiſely caſteth about where is moſt need and deſert, and there he laies 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 publick almes in a publick 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 kkMat. 5.16.Matt 5:16? ſuch almes were enjoyned in all the Churchesll1 Cor. 1….11 Cor 1:1. Almes muſt not ſo ſhunne the light, as to be aſhamed to be ſeen, but ſometimes ſhew themſelves that men may ſee charity is not barren, but fruitful with a witneſſe. Not doing them, to make other mens obſerving them the chiefe motive or end of giving them. Where-ever the poore brethren are in want, they are to be relieved when occaſion and opportunity call for it. If it be moved in publick, although but for a private perſon, even in publick, charity may and muſt be publickly expreſſed as a part of the obedience of faithmm2 Cor. 8.72 Cor 8:7. Not to do an almes, unleſſe it may be ſeen to account it loſt, if it be not ſeen; or, not to do any almes at all but what is publickly ſeen, he leaves to the hypocrite. The true Chriſtian hath in ſome almes 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 almes, as Jehu did his zeal: Jehu cared not for God, but for the Kingdome; he pull'd 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 poore is pretended in the almes, but his own glory who is the Almner is intended: The true Chriſtian is as Joſephs Steward that ſo ſecretly conveyed his brethrens 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 nnGen. 43.22Gen 43:22. The one will give nothing but in publick; the other giveth in publick when called upon, yet ſo as not to hold his hand in ſecret.

Character 18 This hypocrites charity is unjuſt.

One vertue is enough for him at one time. If he be juſt, he thinks he may well be excuſed from giving almes. If he muſt give almes, he muſt be excuſed from juſtice, not as confeſſing injuſtice, but as pleading a warrant of his rigour for the enabling of him to give almes. He pulls from him upon pretence of debt, when he ſhould rather feed and cloath 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 ruine and ſtarving of thoſe, that if we feed not, muſt ſtarve, although we take nothing from them. Charity ſeeketh not her own in ſuch caſesoo1 Cor. 13.51 Cor 13:5. It is therefore uncharitable juſtice, which is injuſtice to ruine 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 ppMat. 18.28Matt 18:28, never uſed ſuch a word as, pay that thou oweſt not; yet for that which he both did and ſaid, p. 333His Lord condemned him as a wicked ſervant qqVer. 32, for not ſhewing the ſame pity to his fellow-ſervant in forgiving him, as his Lord had ſhewed to him. Rules of juſtice may be ſtrained ſo high as to turn judgement into gall, and the fruit of righteouſneſſe into hemlock rrAmos 6.12Amos 6:12, this is no good foundation to build charity upon, firſt to deſtroy a man with a ſhew of juſtice, and then to relieve him with a ſhew of charity; the juſtice is uncharitable, and the charity is no charitie.

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 lawleſſe 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 enquire; but elſe, firſt enquire, and puniſh; then, relieve, is the rule of true charity as well as juſtice; to do otherwiſe is hatred under the mask of lovessLev. 19.17Lev 19:17

Or, this hypocrite ſeemes a very charitable man to ſome to whom he owes leſſe, 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 boſome are neglected, and ſuch as have deſerved farre 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 humour, which is not to make an heire, but to ſettle a perpetuity in ſome corporation that will finde ſome way to lick their own fingers, or to pervert it; yet this pleaſeth him (although he might eaſily have foreſeene the abuſe) and this he will do, that his charity may bear his name like an Abſaloms 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 tt1 Tim. 5.81 Tim 5:8. 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 Paſtour. This is not charity, but humour and vain-glory; yea, injuſtice.

On the contrary, the true Chriſtians charity ſucceedeth juſtice.Differ.

Charity is juſt as well as kinde; 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 it ſelf ordereth him, ſo to be charitable, as none ſhall have juſt cauſe to complaine of his wilful omiſſion of any other neceſſary duty; or, of Gods order in the performance. Not that a man ſhould give no almes at all, while he owes any money to others: for then, many men ſhould ſeldome finde 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 ſummes whereby any creditour ſhould be unpaid at the time of payment, unleſſe with his conſent. For he that ſo doth, doth not give his own, but another mans, which is not charity, but robbery.

He will therefore take pattern, not of Ahitophel, who ſet his houſe in order, (of whom we read nothing of paying any debts;) but, of Zacheus who firſt divided his goods, that he might make reſtitution with over-plus, and then gave to the poor uuLuke 19.8Luke 19:8. 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 humane ſociety, to which all particular and more private acts of an arbitrary charity muſt give place.

p. 334Thus, this hypocrite deals by juſtice and charity, as Paul in a different caſe, by the Phariſees and Sadduces wwActs 23.6Acts 23:6, ſetting them together by the eares, that he might ſooner be quit of both; the true Chriſtian, is as Hezekiah that not only gave order for the Paſſeover to be kept, but appointed the courſes of the Prieſts and Levites, every man according to his courſe and ſervice xx2 Chron. 31.22 Chr 31:2. 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 buſie 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 charitie.

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 poore widow that caſt in but two mites **Mat. 2 43, 44Matt 2:43Matt 2:44. He doth it not for uſe, but for oſtentation; to ſhew his magnificence rather then his charity, or wiſdome: 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 ſoules 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 ſoules, and then perſwaded them to buy them again at very dear rates, and even therein meerly 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-bellie 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 yyExod. 32.3Exod 32:3.

Differ.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 rulezzTit. 3.14Titus 3:14, not the practiſes of vain-glorious men, whoſe charity oft-times occaſions the carrying of many more to hell than to heaven. His charity is to the fatherleſſe and widow in their affliction aaJames 1.17Jas 1:17; not cauſing the eye of the widow to fail, or eating his morſel alone, but letting the fatherleſſe to have a ſhare thereof bbJob 31.16.27Job 31:16Job 31:27. He will not ſee any to periſh for want of clothing, nor any poore for lack of covering; but cauſe their loynes to bleſſe him, by being warmed with the fleece of his ſheepccVer. 19, 20. He will not ſuffer the ſtranger to lodge in the ſtreet, but openeth his doors to the traveller ddVerſe 32.

And albeit he knoweth that every fruit of his charity, ſhall abound to his own account eePhil. 4.17Phil 4:17. Yet he makes not merchandiſe of it, to lay it where it may be moſt ſeen, beſt remembred, 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 heare more of it: yet he will caſt his bread upon the waters ffEccleſ. 11.1Eccl 11:1, which carry it down the ſtreame, ſo as there is little likelihood that he ſhall ever ſee it againe. He will give a portion to ſeven, and alſo to eight, becauſe he knoweth not what evil ſhall be upon the earth ggVerſe 2; 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 houſhold of faith hhCal. 6.10.. He will take pattern by Philemon, by whom the bowels of the Saints were refreſhed ii…hilem. 7. He is for any thing, whereby not only the want of the Saints may be ſupplied, but moſt thanksgivings alſo may be given unto God kk2 Cor. 9.12.2 Cor 9:12.

Thus, this hypocrite goes about works of charity, as Nebuchadnezzar about p. 335the builing of Babylon, for the houſe of the Kingdom, by the might of his power, and for the honour of his Majeſty llDan. 4.30.Dan 4:30; the true Chriſtian is as that better King, who ſent his ſervants into the high-wayes, and to bid as many as they could finde to his marriage Supper mmMat. 22.9Matt 22:9. 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 nnRom. 16.23Rom 16:23) that doth faithfully, whatſoever he doth to the brethren, and to ſtrangers oo3 John 53 John 1:5, 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 Almeſ-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 ppEſay 61.8Isa 61:8. He doth as they who built Abbies and Monaſteries in times of Popery, by his rapine and ſpoiles wickedly committed before; and gives almes as thoſe Abbots, who kept great houſes to feed loyterers out of impropriate tythes, 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 honour, 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 qqEccleſ. 6.2Eccl 6:2. 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.Differ.

He caſteth his own bread, not another mans, 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 labour, that he taketh under the Sunne all the dayes 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 rejoyce in his labour, this is the gift of God rrEccl. 5.18, 19Eccl 5:18Eccl 5:19. Therefore he will at convenient times, eat the fat, and drink the ſweet, and ſend portions to them for whom nothing is provided ssNeh. 8.10Neh 8:10.

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 our ſelves as well as to others. And although more offend by intemperance than by parſimony and miſerableneſſe, yet no temperance warranteth any man to deny himſelfe Gods 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 LordttDeut. 23.18Deut 23:18. 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 ownuu2 Sam. 24.242 Sam 24:24: 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 bene 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 haire, 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 **Terent. Adelph., 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.

p. 336Such give, not milk, but wormwood; not bread but ſtones; not pottage but poyſon. He muſt needs give a churliſh and graceleſſe benefit, that gives it rather out of force then out of affection; out of humour, rather then out of charity or any vertue. This hypocrite is ſo farre without natural affection and compaſſion, that he readily ſubſcribeth to Zeno's opinion, who reckon'd 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, ſweetneſſe and cheerfulneſſe in giving.

Yea, ſometimes he gives an almes in deſpight, 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 any more publick charitable uſe, he firſt enquireth 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 leſſe able, and from whom leſſe was expected.

Differ.On the contrary, the true Chriſtian giveth with cheerfulneſſe wwRom. 12.8Rom 12:8.

There is in him, firſt, a readineſſe to will; then a performance alſo out of that which he hath xx2 Cor. 8.112 Cor 8:11. And, according as he purpoſeth in his heart, ſo he giveth, not grudgingly, or of neceſſity, becauſe God loveth a cheerful giver yy2 Cor. 9.72 Cor 9:7. 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 zzRom. 12.15Rom 12:15; not ſhedding the tears of a Crocadile, as Iſhmael the ſonne of Nethaniah aaJer. 41.6Jer 41:6; but rather of his Saviour, who not only raiſed Lazarus, but alſo wept over him bbJohn 11.35John 11:35, to make it appear how he loved him ccverſe 36. He is foreign, a man of much natural affection, and therefore foreign, kindly affectioned with brotherly love ddRom. 12.10Rom 12:10. 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 tenderneſſe of heart, and gentleneſſe of diſpoſition are two indelible Characters of a ChriſtianeeCol. 3.12Col 3:12.

Thus, this hypocrite is to the poore, as Nabal to David, deſiring ſome refreſhing from him at a time, when he held a feaſt like a King ff1 Sam. 25.361 Sam 25:36; 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 ggverſe 11.? the true Chriſtian is as the old man of Ephraim, ſojourning in Gibeah of Benjamin, who though not ſo rich, (for he was faine to work all the day in the field hhJudge 19.16) yet, ſeeing a wayfaring man in the ſtreet, without entertainment, that wanted nothing but a room to lodge iniiverſe 19; cheerfully took him in, with this friendly welcome. Peace be unto thee, let all thy wants lie upon me, &c. kkverſe 20The one gives as if he meant to ſtrike; the other heales by his giving more then he ſupplyeth by his gift; the one ſaves as if he meant to kill; the other addes 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 llProv. 12.10Prov 12:10. That which perhaps he accounts mercy, becauſe leſſe then he could inflict, or more then by the Law of man he is bound to, being leſſe then his brothers neceſſity craveth, and God requireth, is no leſſe, 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 mmJudg. 1.7Judg 1:7; 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 leſſe then God allowed. God limitted ſtripes to fourty, but they gave one under. O what compaſſion! He will adde to p. 337affliction, and be a miſerable comforter, under pretence of taking Gods part, as Jobs friends in viſiting him, vexed his ſoul, and broke him in pieces with words nnJob 19.2Job 19:2, perſecuting him as God, and were not ſatisfied with his fleſh oover. 22. Or he ſheweth 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 ſhew compaſſion, as he that would abate nothing to his fellow-ſervant ppMat. 18.29, 30Matt 18:29Matt 18:30. When he is kind to one, he is cruel to others, as Saul to the Prieſts of God, ſlaying eithty five of themqq1 Sam. 22.181 Sam 22:18, upon a bare ſuggeſtion of one Doeg, a fauning Paraſite to Saul, and a profeſt enemy to the Prieſts, becauſe an Edomite; when yet he was over-kinde to Agag whom the Lord commanded him to deſtroyrr1 Sam. 15.31 Sam 15:3; or as Ahab who had compaſſion on Benhadad ss1 King. 20.331 Kgs 20:33, but cruel to Naboth ttKing. 21.19. 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, Differ.is the kindneſſe of God uu2 Sam. 9.32 Sam 9:3.

As ſtars lend light in the abſence of the Sunne, 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 ſhew him the kindneſſe of God for Jonathans ſake wwVerſe 1. He loves to ſhew kindneſſe, but loves alſo to ſee God go before him to ſhew 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 patterne, and make himſelfe 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 xx2 Theſ. 3.102 Thess 3:10, but make their profeſſion a ſhelter for idleneſſe, that they may live upon the ſweat of other mens brows; whom they account (and perhaps call) the wicked of the earth. But he will never be cruel to any; unleſſe to their luſts, by reclaiming them from ſinne, and reducing them to duty, which is the beſt charity, the greateſt mercy; for, he converteth a ſinner from the errour of his way, and ſaveth a ſoul from death yyJam. 5.20Jas 5:20. He is well ſatisfied that, as zeal, ſo, clemency and bounty without diſcretion and rule, be not vertues, but vices; and, are vertues, 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 zz1 King. 22.171 Kgs 22:17; and glad may he be, that he eſcapes ſo; the true Chriſtian is as the converted Jaylor, that took Paul and Silas out of the dungeon, waſhed their ſtripes, brought them into his own houſe, and ſet meat before them with rejoycing aaAct. 16.33, 34Acts 16:33Acts 16:34. 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 ſoule.

He glorieth in keeping a noble houſe, in the entertaining of all commers to his Table, to his Cellars, till they be drunk, and reele, 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 ſoule. 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 himſelfbbHab. 2.15Hab 2:15.

And ſo for the poor to whom he gives almes, he will feed, but not reforme them of what he knoweth and ſeeth in them. Idle vagrants, wandring beggars that p. 338will not work, idle droanes, drunken ſwearing unclean beaſts, that live in the neighbour-hood, ſcarce ever out of the Ale-houſe, while their poore wives and children ſtarve, or beg, through his wickedneſſe, are welcome to his door, he never does ſo much as the Laws of man, much more what the Law of God requirethcc2 Theſ. 3.102 Thess 3:10, for their reformation; he feeds them, and perhaps cloaths 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 ſoulsddLev. 19.17Lev 19:17. 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, maintaine 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 our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant eeEſay 56.12Isa 56:12. Thus, both are better fed then taught; both have fat bodies, but lean ſoules.

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 heele, at him that feedeth them; he cloatheth 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 cloath it with vertue, 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 meanes to traine them up in the nurture and admonition of the Lord ffEph. 6.4Eph 6:4, for the good of their ſoules 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.

Differ.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 rayment ggMat. 6.25Matt 6:25; 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 hhMar. 8.36, 37Mark 8:36Mark 8:37. Therefore he carefully obſerveth the difference between the ſoul and the body, and the preheminence 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 minde 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 cloathed in purple and fine linnen, and fared deliciouſly every day; and kept a good Table for all commers;iiLuke 16.19Luke 16:19 eſpecially for his five brethren, but for their ſouls he never took care till himſelf was in hellkkVerſe 28.; the true Chriſtian is as Solomon entertaining the Queen of Sheba, giving a ſpecimen of his wiſdome, as well as of his magnificencell1 King. 10.4, 51 Kgs 10:41 Kgs 10:5, that all, ſervants as well as others, might be bleſſed in his preſence, as well as in his meatmmVerſe 8, 9; 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 traffique.

He caſteth not his bread on the waters, but ſets it forth as in a Merchants ſhip, of which he exſpects a returne with good advantage; and, very careful he is, to aſſure the adventure. He doth not dare, freely give, but mutuò dare, put forth upon uſury, and and expecteth a valuable profit, in one kinde or other. He gives to them that can procure him friends**Acts 12.20Acts 12:20, that can help him to good penny-worths, that will conceale his cloſer adulteries, frauds and cheats in trading; or, that at leaſt p. 339will extol and applaud him, and ſo pay him in report what they cannot returne in kinde. Thus he exerciſeth a kinde of commutative charity. In every almes, he aims at a reward from man, and he hath itnnMat. 6 4Matt 6:4, or he will give no more. And God in judgement letteth him reap here what he hath moſt minde 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 loſſe of his ſoul, and of his works together in the world to come.

Contrariwiſe, The true Chriſtians Charity is a dole.Differ.

A free guift, to the poore mans belly; not a commodity ſold in the market. He expects no returne on earth; yea, he rather fears than hopes it, leſt it ſhould happen to him as to the hypocrites almes, to be unaccepted of God. He ſeriouſly carrieth in minde 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 neighbours, leſt they bid thee again, and ſo a recompence be made thee **Luke 14.12Luke 14:12. Not as concluding it unlawful to bid rich friends at all, (for Chriſt himſelf was at a wedding feaſt ooJohn 2.John 2; and Abraham made a great feaſt at the weaning of Iſaac ppGen. 21.8.Gen 21:8, at which, no doubt, there were ſome beſide beggars:) to ſay nothing of the feaſt of Purim, which laſted two dayes, by ſolemne Ordinance of the Jews every year rrEſth. 9.27Esth 9:27, wherein the richer ſort ſent portions one to another, beſide gifts for the poore ssver. 22; but, as being more careful to feed the bodies of the poore, that it may appear that he remembreth the words of the Lord Jeſus, how he ſaid, It is a more bleſſed thing to give, then to receive ttAct. 20.35Acts 20:35. Wherefore, if any thing 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 finde to whom to give, and eſpecially to obtaine 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 poore 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 adde to the happineſſe 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 her ſelf and family from ruine, occaſioned by the churliſhneſſe and wicked folly of her husbanduu1 Sam. 25.271 Sam 25:27; and, as Jacobs ſonnes did unto Joſeph wwGen. 43.26Gen 43:26. But, he doth not with an aime 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 crums that fell from his table, to Lazarus lying at his gate, ſo that his very dogs ſhewed more compaſſion then himſelfexxLuke 16.21Luke 16:21; 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 againe 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 ſhewed himſelf in his charity, or almes, 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 yyMicah 7.5Mic 7:5; for, this is a brother that will utterly ſupplant zzJer. 9.4.Jer 9:4, he diggeth a pit for his friend aaJob. 6.27Job 6:27. Sometimes, p. 340as Artaxerxes proved men of worth, not for love of vertue, but to make himſelf honourable 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 bene 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 faine would be rich, but ſpends all. He makes a friend to ſerve his turn now, when he meets with a foole: but, ſo ſoon as his own minde, 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 recompence of him that will firſt be a fool to ſerve an hypocrites turne; He muſt after be a knave, or be turned out of favour. 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 inforce 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 finde ſo much favour 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 wiſdome in his head, nor vertue in his heart, to make him lovely to himſelf or others; therefore he ſeeks company that he may forget himſelf. There is, as the Phyloſopher obſerveth, a kinde of ſedition or ſeceſſion in ſuch a mans minde; no marvel then, if he make bad uſe of his friend, when he cannot maintaine true termes 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 errours 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 himccEccleſ. 4 10Eccl 4:10. 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.

Differ.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 it ſelf, not as wreſted to ſerve turnes. Friendſhip hath alwayes 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 it ſelf 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; meane 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 vertue, and to encreaſe it by communion.

A friend therefore is a moſt precious jewel, as honey for ſweetneſſe, as oyntment and perfume to rejoyce the heart ddProv. 27.9Prov 27:9. He is as a brother, yea, as a mans own p. 341heart, 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: Alwayes provided that the thing willed be good in it ſelf; and good for him, honeſt as well as pleaſing. Friendſhip is only between thoſe that are good; and, in goodneſſe 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 loſſe to himſelf. Not that his own loſſe is intended; but that his friends good is chiefly in his eye. Friendſhip aimes 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 eePhil. 2.3, 4Phil 2:3Phil 2:4. 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 helpfulneſſe otherwiſe alſo, as opportunity is offered. We took ſweet counſel together, ſaith David, even of a falſe friend, till he diſcovered his falſhoodffPſal. 55.14Ps 55:14. 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 neighbour as himſelf. Gods image in himſelf is neereſt to himſelf, that he loveth in himſelf. But he reſteth not there, he ſeeketh companions in vertue, not as being weary of himſelf, but that he may have a larger field to exerciſe goodneſſe, and both to impart and receive more good. Home is beſt, yet he goeth abroad to communicate his goodneſſe, as they that go to market to make many partakers of their commodities. He therefore having friends, ſheweth himſelf friendly, and ſticketh faſter then a brother ggProv. 18.24Prov 18:24. 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 hhGen. 31.41Gen 31:41, as thinking it too much) but becauſe the old fox had learned by experience that the Lord had bleſſed him for Jacobs ſake iiGen. 30.27Gen 30:27, the true Chriſtian is as Jonathan to David, preferring the preſervation of his friend before his own ſafetykk1 Sam. 20.33, 341 Sam 20:331 Sam 20:34; the one makes uſe of his friend, as Amnon of Jonadab, to aſſiſt him in his luſtll1 Sam. 13.4, 51 Sam 13:41 Sam 13:5; the other as Mordecai of Heſter, for the ſaving of her ſelf, and of the reſt of the Jews NationmmEſth. 4.13, 14Esth 4:13Esth 4:14.

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

He loveth ad arcas, non ad aras, as farre 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 compaſſe of his gaine, then he cries up Religion with all his throat; and then, pro aris & focis, for alters and gaine both meeting together, he will be as mad as Demetrius and his fellows for Diana of the Epheſians nnActs 19.28Acts 19:28; but the main buſineſſe debated was, the danger of loſing their trade, if Diana went downooverſe 25..

Or, if his friend prove his rival, then farewel 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 honour, his partner in profit, theſe are like the pillar of Hercules, beyond which, friendſhip ſhall never move. He leaves his friend in the plaine field, and turnes his enemy. If his friend be diſhoneſt, irreligious, ſuperſtitious, all this may be borne, without making a breach. 'Tis but a queſtion of Words, and Names, and of one Jeſus, and of p. 342the 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 pp2 Tim. 4.102 Tim 4:10, from his deareſt friend, which he loves not ſo well as he doth this preſent world.

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

So far as God will own his friend, ſo farre will he, but no further; he loveth ad aras, not ad arcas, till Religion part them; gaine 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 qq2 Chron. 19.22 Chr 19:2. 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 countrey. With the enemy of Religion, or godlineſſe, it is enough to obſerve the general rule, to live peaceably, if it be poſſible rrRom. 12.18Rom 12:18, peace without enmity, but not friendſhip with familiarity.

But, if he light on a godly and a vertuous friend, the penny ſhall not part his friendſhip: He is a companion to all them that fear God, and that keep his precepts ssPſal. 119.63Ps 119:63. 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 tt1 King. 22.2.1 Kgs 22:2. 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 uu2 Sam. 21.72 Sam 21:7. So that we may call it a Sacramental friendſhip, becauſe confirmed by the fear, that is the oath of the Almighty wwJob 6.14Job 6:14. 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 xx1 Kin. 11.23, &c.1 Kgs 11:23againſt 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 honour, or any thing, is now ſent away with threatning; 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 Jonathans ſucceſſion to Saul in the Kingdome yy1 Sam. 20.30, 31.1 Sam 20:301 Sam 20:31: 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 beares 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 gaine 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 gaine is at an end what ſhould this hypocrite hold friendſhip with him any longer? Well may his friend finde him a razor to ſhave him, but he will never finde him a ſword to defend him. Yea, look what a broken tooth, or a foot out of joynt is, ſuch will his confidence be in ſuch an unfaithful man zzProv. 25.19Prov 25:19. 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 aaProv. 19.7Prov 19:7, 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 errour of his choice, and to provide better in the roome.

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

p. 343He looketh well to his choice at firſt, but having once choſen he remembreth the rule; thine own friend, and thy fathers friend forſake not. bbProv. 17.10Prov 17:10This friend loveth at all times, he is that brother that is borne for adverſity ccProv 17.17Prov 17:17. Even nature teacheth every one 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, wiſdome, ſweetneſſe of diſpoſition that drew on his love to ſmite a league of friendſhip at the firſt; and while theſe remaine he cannot ceaſe to love. Adverſity doth not take away, but rather ſcoure 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 farre to purſue his own intereſt, to be a companion without envy in proſperity, and without wearineſſe 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 foreign, or foreign, all mens friend: So he would be thought. Not that he is ſo, no more then Abſalom was to thoſe of Iſrael whom he kiſſed dd2 Sam. 15.52 Sam 15:5; but would ſeeme ſo to make himſelf the more popular, and the more to get by all. He hath exactly ſtudied the Polititian in this point, to be a faire 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 curteſie will at length paſſe for real friendſhip, and gaine 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 performe withall: 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 farre from a capacity to be truly be friended of any, who is ſeemingly a friend to all; but really a friend to none, and, encreaſeth enemies by pretending friendſhip.

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

He findeth out Gods friends, and them he makes hiseePſalm 119.63Ps 119:63. He findes out alſo the enemies of God, and thoſe he keeps at ſtaves end. He honoureth them that fear God, but a vile perſon is deſpiſed in his eyes, as well as in his heartffPſalm 45.4Ps 45:4. 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 ggPſ. 139.21, 22Ps 139:21Ps 139:22.

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 farre forget himſelf and his God, as to ſay, a confederacy to all them to whom this Nation of hypocrites ſaith a confederacy hhEſay 8.12Isa 8:12. To the godly he ſaith, in you (the excellent of the earth) is all my delight iiPſal. 16.3Ps 16:3But to the profane and ungodly, Depart from me ye evil doers, for I will keep the Commandments of my God kkPſal. 119.11…Ps 119:11. He p. 344will not ſo much as ſit with them llPſalme 26.5Ps 26:5; 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 joyn with Gods enemies, and to make him to turne enemy to him that ſo doth. The very holding of correſpondence with rebels and traitours 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 joyning 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 mm2 Chr. 19.22 Chr 19:2.

Thus, this hypocrite is as Herod that ſtrove by popularity to pleaſe all, whereby he diſpleaſed God, and loſt himſelfnnAct. 12.22, 23Acts 12:22Acts 12:23. The true Chriſtian will pleaſe God in the choice of his friends how many enemies ſoever he create unto himſelfe thereby; the one ſeeking by flattery to win all, loſeth all and himſelf too; the other, by wiſdom and goodneſſe, is a friend to all, even while he is lookt 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 cloaths, but only pay them their wages. If he be halfe-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;ooJohn 15.2John 15:2 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 vertuous his friend is, the worſe for his deſigne; the more fooliſh and vitious, the fitter for his turne; 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 any thing 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 mony. He ſhall have any thing of him, becauſe he knows he will do any thing for him. Give him a converted Puritan (for ſo he calls him that falls off from godlineſs) above all others to deale 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 minde, affecting commendation for loving the worſt; as he did, forbearing with ſuch a ſcould and ill-natur'd wife as Xanthippe. He thought himſelf the better man for being able to bear one ſo bad. But, true vertue 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 ſoile, that made a barren field fruitful. He loves ſuch a piece, to ſhew his own skill to make broth of a ſtooles legge: and to publiſh his own worth, by having it ſaid of him, that he hath made Alcibiades vertuous. He is now vertuous; but, of his making.

Differ.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 progreſſe in knowledge and grace. He is of Pauls minde, towards all; this we wiſh, even your perfection pp2 Cor. 13.9.2 Cor 13:9; eſpecially to his friend, whom he wiſheth to proſper even as his ſoul proſpereth qq3 John 93 John 1:9. He loveth his friend, as Chriſt loveth his Church, which p. 345he 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 rrEph. 5.27Eph 5:27. He travelleth with his friend, as Paul with the Galatians ssGal. 4.19Gal 4:19, that Chriſt may be yet more perfectly formed in him. He neither takes liberty to himſelf, nor willingly ſuffereth his friend to do amiſſe. He would grow in goodneſſe, 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 turne better in ſlaying eighty five of the Lords Prieſts at once, then his own ſervants who refuſed that butcherytt1 Sam. 22.17, 181 Sam 22:171 Sam 22:18; the true Chriſtian is as Mordecai, that ſought the wealth of his people uuEſth. 10.3Esth 10:3; 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 wwMat. 27.4Matt 27:4. The other is as David, taking care of Abiathar, who eſcaped the hand of Doeg that ſlew the Prieſts upon Davids occaſion; bidding him to abide with him, and aſſuring him of ſafetyxx1 Sam. 22.231 Sam 22:23.

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 coole and dwindle into nothing. He loves to extremity, while pleaſed; but hates more furiouſly, if croſſed in his humour. He is a man made up of humour, not of judgement. And humour 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 leſſe danger break an arme or a leg, then touch an humour. Diſcontent him therein, and he ſhall purſue his friend as fiercely as he that, upon the leaſt occaſion, vexeth his neighbour 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 partyyy1 King. 3.261 Kgs 3:26

If a ſpirit of envy poſſeſſe 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 fooles from the Court of friendſhipzzProv. 22.24Prov 22:24. The like may be ſaid of the ſuſpitious 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.Differ.

His friendſhip is from chartiy, not from fancy; and charity ſuffereth long, and is kinde, envieth not, vaunteth not her ſelf (or, is not raſh) is not puffed up, doth not behave it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things aa1 Cor. 13.4, 5, 71 Cor 13:41 Cor 13:51 Cor 13:7. If his friend be injurious, he ſuffereth it; if froward, he is kinde; if fallen, he vaunteth not himſelf over him, nor is raſh in cenſuring; if farre behinde 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 carrie 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 beleeveth all things; if yet he reform not according to promiſe, he hopeth all things; and, if in all things he be croſſe 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 wiſdome to bear one anothers burdens if ever they mean to fulfil the Law of Christ bbGal. 6.2Gal 6:2. 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. p. 346They 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 neereſt and deareſt bond of love, marriage it ſelf; yea, even in marriage in the Lord; they ſhall have trouble in the fleſh. And therefore however it be a mans 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 entreth 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 turn'd 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 boſome ccMicah 7.5Mic 7:5. 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 itddJohn 2.24John 2:24, 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 ſworne brothers that engage to live and die together, yet in the turning of an hand, or for the wagging of a feather turne 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 continuedee2 Cor. 7.32 Cor 7:3: the one is as Laban quarrelling with Jacob more for carrying away his idols, then his daughters ffGen. 31.30Gen 31:30; the other, as Jehoſhaphat pacifying Ahab in his hatred of Micaiah gg1 King. 22.81 Kgs 22:8; 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 meerly 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 for ever. He will fit you to an haire. 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 hhProv. 5.3Prov 5:3He 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 glaſſe, and goeth down merrily, but at laſt it biteth like a Serpent, and ſtingeth like an Adder iiProv. 23.32Prov 23:32? you ſhall pay dear for his friendſhip, and for your own pleaſures of his procuring. He will not ſerve you for nought. His kiſſes are pleaſant; but, deceitful. He pretends friendſhip, but never more your enemy, then when he is moſt for your pleaſure.

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

True friendſhip is a mixed thing, not of ſincerity and deceit, but of ſweetneſſe and ſharpneſſe. It is a kinde of foreign, a bitter-ſweet. It hath not only ſweet-meats, but pills; coroſives as well as healing playſters. It can wound as well as heal; yea, it muſt wound, that it may heal, The blewneſſe of the wound clenſeth away evil kkProv. 20.30Prov 20:30. He muſt ſometimes beat his friend, as Paul did his own body;ll1 Cor. 9.271 Cor 9:27 black and blew by reproach, and cauſe his ſtripes to ſearch the very bottome 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 p. 347feculent matter that nouriſheth vice, cleave to his friend, he will ſtraine a point of kindneſſe, to purge it out although with more rough then pleaſing Phyſick.

Thus, this hypocrites friendſhip is like the kiſſes of an enemy, which are deceitful mmProv. 27.6Prov 27:6; 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 turne friendſhip to the account of profit, he will be any mans 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 ſhew us any good nnPſalme 4.6Ps 4:6? 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 forme of his friend is a contract for gain. Help me, and I will help thee; ſerve my turne and I will ſerve thine, is the great Covenant between them. If he can convert the dead mans Apothegme (hodie mihi cras tibi, what to day is to me, to morrow 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 turne is to be firſt ſerved, to day, to me. And, in this account he is your ſervant for ever; meaſuring for ever, by profit, not by yeares.

In caſes of judgement 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 unrighteouſneſſe get the day, you muſt not blame him: for he was as buſie when your cauſe was in hearing, as ever Abraham or Lot were in entertaining of a far leſſe number of better Angels. Nay, he will play at ſmall game, rather then ſit out. If he be a man for gaine, he will reſpect perſons as they reſpect him; and, for a piece of bread that man will tranſgreſſe ooProv. 28.21Prov 28:21; yea, he ſhall pollute God himſelf by any kinde of injuſtice, for handfuls of barley and pieces of bread ppEzek. 13.19Ezek 13:19. This makes him that could be content in regard of his own diſpoſition to do juſtice, to alter his minde for a corrupting friend, unleſſe 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 turne to the other ſide, he is an utter enemie.

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

He that is himſelf good (as every man who is a true friend, muſt be) looks more at goodneſſe then profit; at godlineſſe more then at gaine. If he can put his friend in a way of profit, he rejoyceth; but if gaine and goodneſſe will not walk together, he leaveth gain to follow goodneſſe; and this he preferreth to his friend before gain. He commends goodneſſe to him as the chief commodity; and gaine but as the ſweepings of the market. And while the hypocrite ſuppoſeth gain to be godlineſſe rr1 Tim. 6.51 Tim 6:5; he on the contrary, findeth and commendeth godlineſſe to be the greateſt gain ssVerſe 6.. For this he is a friend; and, herein, he will moſtly ſhew himſelf friendlie.

If he ſee his friend apt to contention, he will endeavour to put out that fire by caſting upon it this water, why do you not ſuffer your ſelf rather to be defrauded tt1 Cor. 6.7.1 Cor 6:7; 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 neighbour that endeavours p. 348not to make peace between neighbours, if either will heare him as a Counſellor of peace uuProv. 12.20Prov 12:20.

Thus, this hypocrite is as Ahitophel giving counſel to Abſalom to advance his deſign, by wickedneſſe in lying with his fathers Concubines in the ſight of all Iſrael ww2 Sam. 16.21, 222 Sam 16:212 Sam 16:22; the true Chriſtian is as the Prophet counſelling 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 xx2 Chron. 25.72 Chr 25:7; the one counſelleth for gaine, accounting all fiſh that comes to net; the other giveth counſel for profit which may indeed adde to the comfort and happineſſe of his friend who otherwiſe might loſe by his gaine yyMar. 8.36Mark 8:36.

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 wickedneſſe 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 any thing, or not be ſtill heaping favours upon him, if he dares. His care is to keep himſelf blameleſſe, 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.

Nevertheleſſe, 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 behinde his back, where he thinks the other ſhall not heare of it, to make himſelfe merry with the infirmities of his friend. But when he hath no more uſe or need of his friendſhip, and can gaine by him no longer, then he bolteth out at once all his friends frailties and his own venome together, inſulting over him whom before he ſeemed to adore. Then it appeares what uſe he made of his familiarity; namely, to lay a ground to contemn him and tyranniſe over him, and to lay open his ſhame to make him odious to others, when he ceaſeth to be beneficial to himſelfe.

He is firſt a flatterer, and then a tale-carrier zzProv. 20.19Prov 20:19. He is perhaps the firſt tempter of his friend to evil, as Ahitophel 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 wickedneſſe 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-winkt 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 glaſſe to thee, that he may when he ſeeth his time, and when thy wickedneſſe 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 thy ſelf, will diſplay thee to others. He that ſeeth his friends face fowle, and will not tell him of it, ſheweth that he meanes 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 aaIbid., ſetting friends at variance bbProv. 16.28Prov 16:28, and then makes ſport with their differences: yea, and advantage too, if any thing may be gotten by them. He that doth thus, uſually traduceth others firſt unto thee, eſpecially if he diſcerne that thou loveſt them not, and loveſt to heare tales of others. But, he that makes bold with other mens 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 p. 349number and condition, to gratifie another. For he cares for no more but one friend at a time, and that is the party preſent.

On the contrary,Differ. 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 ccProv. 11.13Prov 11:13. He knoweth his own infirmities, and how ill he ſhould hear in the world, if others ſhould blazon him, notwithſtanding his beſt care to reforme 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 blinde in his friends behalf, ſo long as his friend be not too much prejudiced by it. He findes that God himſelf is pleaſed ſometimes to ſee no iniquity in Jacob ddNum. 23.21Num 23:21, when others endeavour to perſwade him to ſee ſo much as to make him to fall out with Iſrael, even to the curſing of them, to gratifie 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 eeMat. 18.15Matt 18:15, and hear him ſo, that he ſhall not need to call witneſſes of the admonitionffverſe 16. And if there ſhould be need of publiſhing it, it ſhall be to the Church that may cure himggverſe 17., not to ſcorners that will harden him. He holdeth a true glaſſe to his friend, but draweth a curtaine 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 behinde 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 offence; yet then he throws not off his friend as caſt-rags to the dung-hill, but ſo doth he honour the memory and Sepulchre 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 nakedneſſe 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 nakedneſſe, to laugh at it, and to make ſport with ithhGen. 9.22Gen 9:22; the true Chriſtian is as Shem and Japhet taking a garment on their ſhoulders, and covering it, going backwards that they might not ſee it iiverſe 23.; the one for a while concealeth the errours of his friend, for his own greater advantage, by the others going on in wickedneſſe; the other concealeth it from others, that he may expreſſe 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 ſhews of friendſhip then he doth others that may be far beyond him for parts, power, and eſtate, but not ſo maleable by his tooles, as he whom he chooſeth for his friend. The moſt ducible and gentle diſpoſition is fitteſt for his purpoſe, becauſe moſt eaſie to be drawn by his flatteries.

He muſt not have too much in-ſight, fore-ſight, judgement, conſtancy in him, with whom this man joynes in amity, for ſuch a man skareth away both flatterers and them that love to be flattered, unleſſe he be withall 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 unhappineſſe of weak mindes and p. 350variable diſpoſitions (which ever go together) as not to endure down-right plain dealing, until they be ſo farre deluded as to be deſtroyed, ere they diſcerne the danger.

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

He may be deceived in his judgement, but his choice ſhall follow the beſt judgement 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 ſociableneſſe is a paine, not a pleaſure; a vexation, not a commodity. In ſome caſes he will deale with his friend as the nurſe in playing with her childe; being, and doing any thing to content him at preſent; yet, with intent, by degrees to weane him from his childiſhneſſe.

The Chriſtian therfore layeth two things in the ballance at once; auſterity in the one ſcale, and lightneſſe or facility in the other; but finding both too light, pitcheth upon a mean between them, wherein vertue conſiſteth. Auſterity he findes to be a churle to friendſhip; and, lightneſſe or unſtayedneſſe an enemy to vertue, which of the two, to a good man is moſt diſtaſtful. Therefore his choice runneth upon gravity without auſterity; wiſdome, without ſelf-conceitedneſſe; conſtancy, without unſettledneſſe; affability, without lightneſſe; ſociableneſſe, without vanity; faithfulneſs, without hypocriſie. And at length pitcheth upon this above all the reſt, Let him love me leſſe, ſo he love God more

Thus, this hypocrite is like wormes 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 turne. 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 newneſſe, 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 cloaths. Every new thing pleaſeth vaine mindes to whom nothing is welcome, but that which is new come; and if the old ſubſtance remaine, yet it muſt be put into the new faſhion. So muſt his friends, if they will have the continuance of his friendſhip. He being vaine and various himſelf, expects that his friends ſhould not be as pillars, while himſelf is a weather-cock. If the winde turne with him, and force him from his former reſolutions and courſes, his friend muſt turne too, or be turned out of doores. If Huſhai's counſel ſuit better with Abſaloms deſigne, than Ahitophels, Ahitophel may go hang himſelf when he pleaſeth: Now, Huſhai is the better friend. If Huſhai's counſel do not take effect, he and Ahitophel may hang together. Abſalom muſt betake him to new counſels, to new friends.

Differ.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 kkProv. 27.10Prov 27:10. He chooſeth friends, as men chooſe wine, by age and continuancellLuke 5.39Luke 5:39. 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 Ahitophel, 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 lightneſſe of diſpoſition.

Friendſhip is not a Covenant for a time, but a league for ever, between thoſe that are good. He therefore parteth with his friend as with his blood, which he never lets out but in extreame neceſſity. And his friend is rather rent, then ript from him. Their parting is rather a violence offered by the other, then a ſurceaſe p. 351of affection in him. He mourns after him, when he hath loſt him, as a man mourneth for his ſonne 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 peeces of cloth together, which, if the thread of profit, or other intereſt faileth, the peeces fall aſunder of themſelves: but the true Chriſtian is as cloth torne 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 ſetled in that courſe already, and therefore loves the old.