Milton

¶1p. 455 Dictum est de VIRTUTIBUS quæ ad officium nostrum pertinent ERGA DEUM. Sequuntur QUÆ PERTINENT AD OFFICIUM NOSTRUM ERGA HOMINES: sed enim his quoque Deus colitur, quatenus in iis obeundis Deo paremus. Matt. vii. 12. quæcunque volueritis ut faciant vobis homines, ita facite iis: ista enim est lex et prophetæ. Col. iii. 23. quidquid feceritis, ex animo agite, tanquam Domino, et non hominibus. Jacob. i. 26, 27. si quis videtur religiosus esse inter vos, non frænans linguam suam, sed suum ipsius cor seducens, hujus vanus est cultus: religiosus autem cultus purus apud Deum et Patrem hic est, invisere orphanos et viduas in afflictione ipsorum, et immaculatum sese servare a mundo. 1 Joan. iv. 20. siquis dixerit, diligo Deum, et fratrem suum odit, mendax est; qui enim non diligit fratrem suum quem vidit, Deum quem non vidit quomodo potest diligere?

¶2Immo vero quia Deus interno cultu religiosius colitur, homines externa ope magis indigent, idcirco externus Dei cultus officiis erga homines præstandis nonnunquam postponitur. Prov. xxi. 3. exercere justitiam et jus magis dilectum est Jehovæ, quam sacrificium. Jer. vii. 4, 5. ne habetote fiduciam vestram in rebus falsis, dicendo, templum Jehovæ, templum Jehovæ, templum Jehovæ ista sunt: sed omnino bonas efficite vias vestras et actiones vestras. Matt. xii. 1, &c. ibat Jesus sabbatho per sata; <!-- p.456 --> discipuli vero ejus esuriebant—. et v. 7. misericordiam volo, et non sacrificium—. et cap. xv. 5. vos dicitis, Quicunque dixerit patri aut matri, donum est, quocunque a me juvari posses, insons erit, et nequaquam honoraverit patrem suum aut matrem suam. Marc. vii. 11, 12. idem. et cap. ii. 27. sabbathum propter hominem factum est, non homo propter sabbathum.

¶3Pertinent virtutes ad officium nostrum erga homines, quæ sunt uniuscujusque vel erga se, vel erga proximum suum. Lev. xix. 18. diliges proximum tuum sicut te. Matt. xix. 19. idem.

¶4Hæ itidem sunt generales aut speciales.

¶5Generales sunt CHARITAS et JUSTITIA. Superiore libro charitas eadem cum sanctitate latius dicta est; nunc pro objecto strictius hoc loco sic definitur.

¶6CHARITAS est VIRTUS GENERALIS A DEO PATRE IN CHRISTO PER SPIRITUM FIDELIBUS INFUSA, QUÆ UNIVERSUM DILECTIONIS OFFICIUM ET ERGA SE CUJUSQUE ET ERGA PROXIMUM COMPLECTITUR: neque alias uberius describitur quam 1 Cor. xiii. toto capite, ad quod sæpius recurrendum est. et 1 Joan. iii. 18, 19. filioli mei, ne diligamus verbo neque lingua solum, sed facto et veritate: et per hoc cognoscimus nos ex veritate esse, et coram ipso secura reddemus corda nostra.

¶7A DEO &c. 1 Joan. iii. 10. per hoc manifesti sunt filii Dei et filii diaboli: quisquis non dat operam—, et qui non diligit fratrem suum. et iv. 7. charitas ex Deo est: quisquis diligit, ex Deo natus est, et novit Deum. Gal. v. 22. fructus Spiritus est charitas.

¶8FIDELIBUS. Gal. v. 6. fides per charitatem operans.

¶9Huic opponitur charitatis defectus; qui cætera nostra dona atque opera, quamvis optima videantur, reddit nobis inutilia. 1 Cor. xiii. 1, &c. p. 457 si linguis—, charitatem autem non habeam, factus sum æs resonans aut cymbalum tinniens, &c.

¶10JUSTITIA est altera VIRTUS GENERALIS REGENITORUM; QUA SUUM QUIS CUIQUE, ID EST, VEL SIBI VEL PROXIMO TRIBUIT AUT RESTITUIT. Prov. xvi. 8. melius est parum cum justitia, quam amplissimus proventus cum injuria. Isa. lxi. 8. ego Jehova amo jus, odi rapinam conjunctam holocausto. Matt. vii. 12. quæcunque volueritis ut faciant vobis homines, ita et vos facite iis. Rom. xiii. 7. reddite omnibus quod debetis.

¶11REGENITORUM. 1 Joan. iii. 10. per hoc manifesti sunt filii Dei et filii diaboli: quisquis non dat operam justitiæ, non est ex Deo.

¶12Sæpe itaque justitiæ nomine totius legis observatio significatur.

¶13Huic opponitur injustitia; quæ regno cœlorum excludit. 1 Cor. vi. 9. an ignoratis injustos non esse Dei hæreditatem possessuros? Jer. xvii. 11. ut perdix colligit ova, sed non parit; ita comparans divitias, sed injuria, mediis diebus suis derelinquet eas, tandem erit stultus.

¶14Et justitia Pharisaica. Matt. v. 20. nisi abundaverit justitia vestra plus quam illa scribarum et Pharisæorum, vos nequaquam ingressuros in regnum cœlorum.

¶15Harum virtutum generalium utraque est, ut supra diximus, hominis et erga semetipsum et erga proximum suum.

¶16Charitas hominis erga semetipsum est qua quis secundum Deum diligit semetipsum, suumque sibi bonum et temporale et æternum quærit. Prov. xi. 17. beneficus est sibi ipsi vir benignus, turbat autem carnem suam crudelis. et xix. 8. possidet animum, qui diligit semetipsum. Eph. v. 29. nullus unquam suam carnem odio habuit; immo enutrit ac fovet eam. Philipp. ii. 12. vestram salutem conficite. 1 Tim. v. 23. ne amplius aquam bibito, sed vino pauculo utere propter stomachum tuum et crebras tuas infirmitates.

¶17p. 458 Huic opponitur odium sui perversum. Eph. v. 29. ut supra. Quo in numero habendi sunt qui mortem sibi consciscunt: sepultura tamen honesta iis non prohibita, 2 Sam. xvii. 23. Immo quicunque studio peccant. Prov. viii. 36. qui peccat in me, vim facit animæ suæ; omnes osores mei amant mortem. et xxix. 24. qui partitur cum fure, odit seipsum.

¶18Et φιλαυτία sive amor sui præposterus, quo quis vel se supra Deum amat, vel proximum præ se contemnit. De illo Christus, Joan. xii. 25. qui amat animam suam, perdet eam. De hoc, 2 Tim. iii. 2, &c. erunt homines sui amantes—. Contra laudantur, Apoc. xii. 11. qui non dilexerunt animam suam usque ad mortem. Matt. x. 39. qui perdiderit animam suam mea causa, inveniet eam. Marc. viii. 35, &c. idem. Matt. xvi. 23, &c. dixit Petro, abscede a me, Satana, offendiculo es mihi; nam non sapis quæ sunt Dei, sed quæ sunt hominum—.

¶19Justitia hominis erga se est sui regendi ac moderandi recta ratio. 1 Cor. ix. 27. castigo corpus meum, et in servitutem redigo. Hinc specialium fere virtutum fontes primi se aperiunt. Justitia enim cujusque erga se posita est vel in affectibus internis componendis, vel in externis bonis quidem appetendis, malis autem propulsandis aut sustinendis.

¶20In affectibus componendis. Prov. xxv. 28. ut civitas disrupta absque muro, ita est cuicunque non est imperium in spiritum suum. Gal. v. 16, 17. caro concupiscit adversus Spiritum—, ut non quæcunque volueritis, eadem faciatis. et v. 24. qui sunt Christi, carnem crucifixerunt cum affectibus et cupiditatibus. Col. iii. 5. mortificate membra vestra terrestria—. 1 Thess. iv. 4, 5. ut sciat unusquisque vestrum suum vas possidere cum sanctimonia et honestate. Jacob. i. 14, 15. unusquisque tentatur, dum a propria cupiditate abstrahitur et inescatur. 1 Pet. iv. 2. ut non amplius cupiditatibus hominum, sed voluntati Dei, quod in carne reliquum est temporis, vivat.

¶21Affectus sunt amor, odium; gaudium, tristitia; spes, metus; et ira.

¶22p. 459 Amor ita est regendus, ut quæ amore dignissima sunt, ea maxime amemus: similiter, ut unumquodque odio maximo est dignum, id perinde odio habeamus. Gen. vi. 2. ut videntes filii Dei filias hominum bona forma esse, acciperent—. 1 Sam. xvi. 7, 8. ne respicito ad speciem ejus, aut ad altitudinem staturæ ejus—. Esth. ii. 15. obtinebat Esther gratiam in oculis omnium videntium eam. Prov. vi. 25. ne desiderato pulchritudinem ejus cum animo tuo—. et xi. 22. velut monile aureum ad rostrum porci, est mulier pulchra et aversans rationem. Rom. xii. 9. odio habentes malum, agglutinati bono. 1 Cor. x. 6. ne concupiscamus res malas.

¶23Gaudium ita est temperandum, ut de rebus bonis, prout quidque antecellit, ita gaudeamus; de cæteris quantum par est: similiter temperanda est tristitia de rebus malis ac mediis. Deut. xii. 7. ut comedatis ibi coram Jehova, et lætemini—. et v. 12, 18. idem. et xxvi. 11. lætaberis de omni bono quod dederit tibi Jehova—. Job. xxii. 19. videntes justi, lætantur, et innocens subsannat eos. Psal. iv. 6, 7, 8. attolle super nos lucem faciei tuæ—, indideris lætitiam animo meo, majorem—. et xxx. 12, 13. convertisti planctum meum in choream mihi—. et lviii. 11. lætabitur justus quum viderit ultionem; pedes suos lavabit in sanguine improbi. et cxxvi. 2. tunc impletum est risu os nostrum. Luc. ii. 10. evangelizo vobis gaudium magnum. et xxiv. 52. reversi sunt cum gaudio magno. et passim. Prov. x. 23. prout ludus fuerit stolido facere scelus, et exercere sapientiam viro intelligenti. et xv. 21. stultitia lætitiæ est dementi, at vir intelligens recte ambulaturus est. et xvii. 5. qui subsannat pauperem, probro afficit opificem ejus. et v. 22. animus lætus bene medicinam facit, spiritus autem fractus exsiccat ossa. et cap. xviii. 14. idem. et xxvi. 19. ita est quisquis decipit proximum suum, et dicit, nonne ridebam? Eccles. ii. 3. de risu dico, insanus est, et de lætitia, ecquid ista facit? et vii. 2, 3, 4. melius est adire locum luctus, quam adire locum convivii: eo quod—. Isa. xxii. 12, &c. cumque vocaverit Dominus ad fletum et ad planctum—, ecce lætitia et gaudium—. Jer. xxxi. 4. adhuc ornabis te tympanis tuis, et procedes cum choro ludentium—. et v. 13. tunc lætabitur virgo in choro, juvenes ac senes pariter, quum mutavero luctum eorum in gaudium—. Lament. v. 15. p. 460 cessat gaudium animi nostri, convertitur in luctum chorus noster. Amos. vi. 6. bibentibus in crateribus vini—, neque afficiuntur ægritudine propter confractionem Josephi. Est ubi lachrymæ non dedeceant sapientem. Gen. xlii. 24. divertens Joseph ab illis, flevit—. Psal. cxix. 136. rivi aquarum descendunt ex oculis meis, propter eos qui non observant legem tuam.

¶24In spe ac metu moderando potissimum spectatur, a quo, et quid, et quantum quidque speremus aut metuamus. De spe vide supra. Matt. x. 28. ne timete ab iis qui trucidant corpus—. Isa. viii. 12, 13. cum 1 Pet. iii. 14. timore istius ne timeatis—. Inesse autem potest metus vel fortissimis viris. Gen. xxxii. 7. timuit Jacob valde. Exod. ii. 14. idcirco timuit Moses. 1 Reg. xix. 3. quod cum intelligeret, surgens abiit, consulens vitæ suæ. Psal. lv. 5, 6, 7. propter vocem inimici— timor et tremor invadit me—. 2 Chron. xx. 3. timens vero Jehosaphat—. Nehem. ii. 2. timebam quamplurimum.

¶25In ira considerandum est, qua de re, quantum, et quamdiu irascendum sit. Prov. xvi. 32. melior est longanimis robusto, et qui dominatur in animum suum, eo qui capit civitatem. et xix. 11. intellectus hominis longanimem efficit eum, et ornamento est ei præterire defectionem. Marc. iii. 5. quum circumspexisset eos cum ira, simul dolens—. Eph. iv. 2. cum iræ cohibitione. et v. 26. irascimini, et ne peccate; sol ne occidat super iracundiam vestram. Col. i. 11. ad omnem tolerantiam et iræ cohibitionem.

¶26Excessus iræ est iracundia. Prov. xii. 15. stulti ipsius indignatio eodem die agnoscitur. et xiv. 17. præceps ira efficit stultitiam, sed viro circumspectissimo est odio. et xxii. 24, 25. ne colas amicitiam cum iracundo—. et xxvii. 3. gravitas lapidi est—, sed indignatio stulti gravior—. et xxix. 22. iracundus miscet contentionem—. Eccles. vii. 9. ne perturbate spiritu tuo indigneris; nam indignatio in sinu stolidorum conquiescit. Matt. v. 22. quicunque irascitur fratri suo temere, tenebitur judicio—. Eph. iv. 31. omnis excandescentia et ira— tollatur ex vobis. Nonnunquam tamen optimos quosque incessit Act. xv. 38, 39. orta fuit exacerbatio, ut—.

¶27p. 461 Ex moderatis affectibus oritur linguæ moderatio. Prov. xi. 9. ore hypocrita corrumpit proximum suum, at scientia justi liberantur. et v. 11. benedictione rectorum effertur urbs, ore autem improborum destruitur. et xii. 13. ex fructu oris sui vir satiatur bonus—. et xiii. 2. fructu oris sui quisque fruitur, anima vero perfidiosorum fructu violentiæ. et xv. 2, 4, 7. lingua sapientum bonam profert scientiam, os autem stolidorum eructat stultitiam. et xv. 23. lætitia huic viro est ex sermone oris sui; nam verbum tempore suo, o quam bonum est! et v. 28. animus justi meditatur ad loquendum, os autem improborum eructat mala. et xvi. 1. a Jehova est sermo linguæ. et v. 23, 27. animus sapientis intelligenter moderatur os suum, et per labia sua addit disciplinam—. et xviii. 13. respondenti aliquid quum nondum audierit, id stultum est ei et ignominiosum. et xix. 28. testis nequam deridet jus; adeo os improborum absorbet iniquitas. et xxix. 20. vidisti virum præcipitem verbis suis? expectatio est de stolido melior quam de illo. Matt. xii. 34, 36, 37. quomodo possitis bona loqui, quum sitis mali? nam ex redundantia cordis os loquitur—. Jacob. iii. 2, &c. si quis in sermone non impingit, hic perfectus est vir—. Psal. cxli. 3. compone, Jehova, observa os meum, custodiens moderare—. Prov. xviii. 21. mors et vita sunt in potestate linguæ—. et xxi. 23. qui observat os suum—.

¶1p. 613 Hitherto we have treated of the virtues comprehended in our DUTY TOWARDS GOD; we are next to speak of those which belong to our DUTY TOWARDS MEN; although even in these we may be considered as serving God, so long as they are done in obedience to the divine command. Matt. vii. 12. all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Col. iii. 23. whatsoever ye do, do it heartily, as to the Lord, and not unto men. James i. 26, 27. if any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain: pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. 1 John iv. 20. if a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

¶2Inasmuch therefore as God is best served by internal worship, whereas man stands more in need of outward attention, the external service even of God is sometimes to be postponed to our duties towards men. Prov. xxi. 3. to do justice and judgement is more accept<!-- p.614 -->able to Jehovah than sacrifice. Jer. vii. 4, 5. trust ye not in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah are these: for if ye throughly amend your ways and your doings—. Matt. xii. 1, &c. Jesus went on the sabbath-day through the corn; and his disciples were an hungred—. v. 7. I will have mercy, and not sacrifice. xv. 5. ye say, Whosoever shall say to his father or his mother, It is a gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free. See also Mark vii. 11, 12. and ii. 27. the sabbath was made for man, and not man for the sabbath.

¶3The virtues connected with our duty towards man, are partly those which each individual owes to himself, and partly those which we owe to our neighbours. Lev. xix. 18. thou shalt love thy neighbour as thyself. See also Matt. xix. 19.

¶4These virtues, like those relating to God, are either general or special.

¶5–6The general virtues are LOVE and RIGHTEOUSNESS. In the first book I treated of love generally, and in its wider sense as identified with holiness; I now proceed to define it more particularly, with reference to its object, as follows. LOVE is A GENERAL VIRTUE, INFUSED INTO BELIEVERS BY GOD THE FATHER IN CHRIST THROUGH THE SPIRIT, AND COMPREHENDING THE WHOLE DUTY OF LOVE OWING FROM EACH INDIVIDUAL TO HIMSELF AND HIS NEIGHBOUR. It is nowhere more fully described than in the whole thirteenth chapter of the first epistle to the Corinthians, to which we shall have frequently to refer. Compare also 1 John iii. 18, 19. my little children, let us not love in word, neither in tongue, but in deed and in truth: and hereby we know that we are of the truth, and shall assure our hearts before him.

¶7BY GOD, &c. 1 John iii. 10. in this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness p. 615 …… neither he that loveth not his brother. iv. 7. love is of God, and every one that loveth is born of God, and knoweth God. Gal. v. 22. the fruit of the Spirit is love.

¶8INTO BELIEVERS. Gal. v. 6. faith that worketh by love.

¶9The opposite of this is uncharitableness; which renders all our other qualities and actions, however excellent in appearance, of no account. 1 Cor. xiii. 1, &c. though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or as a tinkling cymbal.

¶10The other general virtue belonging to the regenerate is RIGHTEOUSNESS, whereby we render to each his due, whether to ourselves, or to our neighbour. Prov. xvi. 8. better is a little with righteousness, than great revenues without right. Isai. lxi. 8. I Jehovah love judgement; I hate robbery for burnt-offering. Matt. vii. 12. all things whatsoever ye would that men should do to you, do ye even so to them. Rom. xiii. 7. render therefore to all their dues.

¶11–12BELONGING TO THE REGENERATE. 1 John iii. 10. in this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God. Hence under righteousness is frequently included the observance of the whole law.

¶13Opposed to this is, first, unrighteousness, which excludes from the kingdom of heaven. 1 Cor. vi. 9. know ye not that the unrighteous shall not inherit the kingdom of God? Jer. xvii. 11. as the partridge sitteth on eggs, and hatcheth them not, so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

¶14Secondly, a pharisaical righteousness. Matt. v. 20. except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.

¶15p. 616 Both these general virtues, as has been stated above, are exercised partly towards ourselves, and partly towards our neighbour.

¶16The love of man towards himself consists in loving himself next to God, and in seeking his own temporal and eternal good. Prov. xi. 17. the merciful man doeth good to his own soul, but he that is cruel troubleth his own flesh. xix. 8. he that getteth wisdom loveth his own soul. Eph. v. 29. no man ever yet hated his own flesh, but nourisheth and cherisheth it. Philipp. ii. 12. work out your own salvation. 1 Tim. v. 23. drink no longer water, but use a little wine for thy stomach's sake, and thine often infirmities.

¶17Opposed to this is, first, a perverse hatred of self.⁹ Eph. v. 29. as above. In this class are to be reckoned those who lay violent hands on themselves, (who nevertheless are not excluded from decent burial, 2 Sam. xvii. 23.) and all who are guilty of presumptuous sin. Prov. viii. 36. he that sinneth against me hateth his own soul; all they that hate me love death. xxix. 24. whoso is partner with a thief hateth his own soul.

¶18Secondly, a preposterous self-love, whereby a man loves himself more than God, or despises his neighbour in comparison of himself. p. 617 In allusion to the former species of self-love Christ says, John xii. 25. he that loveth his life shall lose it. Respecting the latter see 2 Tim. iii. 2, &c. men shall be lovers of themselves—. On the contrary, those are commended, Rev. xii. 11. who loved not their lives unto the death. Matt. x. 39. he that loseth his life for my sake shall find it. See also Mark viii. 35, &c. Matt. xvi. 23. he said unto Peter, Get thee behind me, Satan, thou art an offence unto me; for thou savourest not the things that be of God, but those that be of men.

¶19Righteousness towards ourselves consists in a proper method of self-government. 1 Cor. ix. 27. I keep under my body, and bring it into subjection. From this, as from a fountain, the special virtues in general derive their origin; inasmuch as under the head of righteousness towards ourselves are included, first, the entire regulation of the internal affections; secondly, the discriminating pursuit of external good, and the resistance to, or patient endurance of, external evil.

¶20The regulation of the affections. Prov. xxv. 28. he that hath no rule over his own spirit is like a city that is broken down and hath no walls. Gal. v. 16, 17. the flesh lusteth against the Spirit….so that ye cannot do the things that ye would. v. 24. they that are Christ's have crucified the flesh with the affections and lusts. Col. iii. 5. mortify therefore your members that are upon the earth. 1 Thess. iv. 4, 5. that every one of you should know how to possess his vessel in sanctification and honour. James i, 14, 15. every man is tempted, when he is drawn away of his own lust, and enticed. 1 Pet. iv. 2. that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.

¶21The affections are love, hatred; joy, sorrow; hope, fear; and anger.

¶22Love is to be so regulated, that our highest affections may be placed on the objects most worthy of them; in like manner, hatred is to be proportioned to the intrinsic hatefulness of the object. Gen. vi. 2. the sons of God saw the daughters of men that they were fair, and they p. 618 took them—. 1 Sam. xvi. 7, 8. look not on his countenance, or on the height of his stature. Esth. ii. 15. Esther obtained favour in the sight of all them that looked upon her. Prov. vi. 25. lust not after her beauty in thy heart. xi. 22. as a jewel of gold in a swine's snout, so is a fair woman which is without discretion. Rom. xii. 9. abhor that which is evil; cleave to that which is good. 1 Cor. x. 6. we should not lust after evil things.

¶23Our joy ought to be so regulated, that we may delight in things essentially good in proportion to their excellence, and in things indifferent so far only as is consistent with reason. The same rule is to be observed with regard to sorrow. Deut. xii. 7. there shall ye eat before Jehovah your God, and ye shall rejoice—. See also v. 12, 18. xxvi. 11. thou shalt rejoice in every good thing which Jehovah thy God hath given unto thee. Job xxii. 19. the righteous see it, and are glad; and the innocent laugh them to scorn. Psal. iv. 6—8. lift thou up the light of thy countenance upon us: thou hast put gladness in my heart more than in the time that their corn and their wine increased. xxx. 11, 12. thou hast turned for me my mourning into dancing. lviii. 10. the righteous shall rejoice when he seeth the vengeance; he shall wash his feet in the blood of the wicked. cxxvi. 2. then was our mouth filled with laughter. Luke ii. 10. I bring you good tidings of great joy. xxiv. 52. they returned to Jerusalem with great joy; and to the same effect in many other passages. Prov. x. 23. it is as sport to a fool to do mischief; but a man of understanding hath wisdom. xv. 21. folly is joy to him that is destitute of wisdom; but a man of understanding walketh uprightly. xvii. 5. whoso mocketh the poor, reproacheth his maker. v. 22. a merry heart doeth good like a medicine; but a broken spirit drieth the bones. See also xviii. 14. xxvi. 19. so is the man that deceiveth his neighbour, and saith, Am not I in sport? Eccles. ii. 2. I said of laughter, It is mad; and of mirth, What doeth it? vii. 2—4. it is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men. Isai. xxii. 12, &c. in that day did the Lord God of hosts call to weeping and to mourning ….. and behold joy and gladness—. p. 619 Jer. xxxi. 4. thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. v. 13. then shall the virgin rejoice in the dance, both young men and old together, for I will turn their mourning into joy. Lam. v. 15. the joy of our heart is ceased, our dance is turned into mourning. Amos vi. 6. that drink wine in bowls …. but they are not grieved for the affliction of Joseph. There are occasions on which tears are not unbecoming even a wise man. Gen. xlii. 24. Joseph turned himself about from them, and wept. Psal. cxix. 136. rivers of waters run down mine eyes, because they keep not thy law.

¶24In the proper regulation of hope and fear, the cause, the object, and the degree of excitation are chiefly to be considered. Concerning hope, see above; concerning fear, Matt. x. 28. fear not them which kill the body. Isai. viii. 12, 13. compared with 1 Pet. iii. 14. be not afraid of their terror. Even the bravest may occasionally be influenced by fear. Gen. xxxii. 7. then Jacob was greatly afraid. Exod. ii. 14. Moses feared. 1 Kings xix. 3. when he saw that, he arose and went for his life. Psal. lv. 5—7. because of the voice of the enemy…. fearfulness and trembling are come upon me. 2 Chron. xx. 3. Jehoshaphat feared. Nehem. ii. 2. then I was very sore afraid.

¶25In anger, we are to consider the motive for the passion, its degree, and duration. Prov. xvi. 32. he that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city. xix. 11. the discretion of a man deferreth his anger, and it is his glory to pass over a transgression. Mark iii. 5. when he had looked round upon them with anger, being grieved for the hardness of their hearts—. Eph. iv. 2. with long-suffering. v. 26. be ye angry, and sin not; let not the sun go down upon your wrath. Col. i. 11. unto all patience and long-suffering.

¶26The excess of anger is irascibility. Prov. xii. 16. a fool's wrath is presently known. xiv. 17. he that is soon angry dealeth foolishly, and a man of wicked devices is hated. xxii. 24, 25. make no friendship with p. 620 an angry man—. xxvii. 3. a stone is heavy …. but a fool's wrath is heavier. xxix. 22. an angry man stirreth up strife. Eccles. vii. 9. be not hasty in thy spirit to be angry; for anger resteth in the bosom of fools. Matt. v. 22. whosoever is angry with his brother without a cause, shall be in danger of the judgement. Eph. iv. 31. let all wrath and anger…. be put away from you. From this infirmity even the best of men are not always exempt. Acts xv. 38, 39. the contention was so sharp between them, that, &c.—.

¶27From well-regulated affections proceeds the proper government of the tongue. Prov. xi. 9. an hypocrite with his mouth destroyeth his neighbour; but through knowledge shall the just be delivered. v. 11. by the blessing of the upright the city is exalted; but it is overthrown by the mouth of the wicked. xii. 14. a man shall be satisfied with good by the fruit of his mouth. xiii. 2. a man shall eat good by the fruit of his mouth; but the soul of the transgressors shall eat violence. xv. 2, 4, 7. the tongue of the wise useth knowledge aright; but the mouth of fools poureth out foolishness. v. 23. a man hath joy by the answer of his mouth, and a word spoken in due season how good is it! v. 28. the heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things. xvi. 1. the answer of the tongue is from Jehovah. v. 23, 27. the heart of the wise teacheth his mouth, and addeth learning to his lips. xviii. 13. he that answereth a matter before he heareth it, it is folly and shame unto him. xix. 28. an ungodly witness scorneth judgement, and the mouth of the wicked devoureth iniquity. xxix. 20. seest thou a man that is hasty in his words? there is more hope of a fool than of him. Matt. xii. 34, 36, 37. how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. James iii. 2, &c. if any man offend not in word, the same is a perfect man. Psal. cxli. 3. set a watch, O Jehovah, before my mouth; keep the door of my lips. Prov. xviii. 21. death and life are in the power of the tongue. xxi. 23. whoso keepeth his mouth and his tongue, keepeth his soul from troubles.

Checked against Junius–Tremellius (Hanau 1603), the Bible Milton cited, off the page images. The rows below were printed above as La errors silently corrected by Sumner. They are not errors: J–T divides these chapters at different points from the KJV, so Milton's numbers are correct in his own Bible and Sumner was converting, not repairing. Method, evidence and the full division table: M4-RUNBOOK §11 and §12.

⚠ The tables above are left as printed rather than rewritten — seven chunks' tables re-keyed by hand is how a transcription error enters. This block governs; where the two disagree, this one is right.

| La (printed) | En (printed) | chapter | J–T | |---|---|---|---| | ¶23 `Eccles. ii. 3` | `Eccles. ii. 2.` | Eccl 2 | J–T's `CAPUT II` opens at KJV 1:18 — +1 | | ¶26 `Prov. xii. 15` | `Prov. xii. 16.` | Prov 12 | J–T's ch. XII opens at KJV 12:2 — −1 | | ¶27 `et xii. 13` | `xii. 14.` | Prov 12 | −1 |