Milton

¶1p. 462 VIRTUTES SPECIALES quæ in appetendis externis bonis modum servant, versantur vel in voluptatibus corporis, vel in vitæ facultatibus aut ornamentis.

¶2Quæ in appetendis corporis voluptatibus modum servat est TEMPERANTIA. Tit. ii. 11, 12. illuxit enim gratia illa Dei salutifera quibusvis hominibus, erudiens nos ut abnegata impietate et mundanis cupiditatibus, temperanter et juste et pie vivamus in præsenti sæculo. 1 Pet. ii. 12. ut tanquam inquilini et advenæ abstineatis a carnalibus cupiditatibus, quæ militant adversus animam. et 2 Pet. ii. 9. novit Dominus— injustos in diem judicii pœnas dantes asservare; maxime vero eos qui carnem sequentes in cupiditate pollutionis incedunt.

¶3Temperantia est cum sobrietas et castitas, tum verecundia et honestas.

¶4SOBRIETAS est temperantia ab immodico cibo et potu. 1 Thess. v. 8. at nos qui sumus diei, sobrii simus. 1 Pet. i. 13. quapropter succincti lumbos mentis vestræ, sobrii. et iv. 7. omnium finis imminet; estote igitur temperantes et sobrii ad orandum. et v. 8. sobrii estote, et vigilate; nam adversarius vester diabolus ut leo rugiens obambulat, quærens <!-- p.463 --> quem absorbeat. Esth. i. 8. potum ex jure nemo exigebat; sic enim constituerat rex unicuique magistro domus suæ, ut facerent pro voluntate uniuscujusque.

¶5Huic opponitur ebrietas et gula. Exemplo est Noa, Gen. ix. et Lot, cap. xix. Benhadad, 1 Reg. xx. 16. Prov. xx. 1. derisor est vinum—. et xxi. 17. qui amat vinum— non erit dives. et xxiii. 3, &c. ne afficiaris desiderio cupediarum ejus; est enim cibus mendax. et v. 20, 21. ne sis ex ebriosis vino, et comessatoribus—. et v. 29, 30, 31, 32. cui væ? cui eheu? cui contentiones? cui loquacitas? cui vulnera impune? cui rubor oculorum est? immorantibus apud vinum. Isa. v. 11, 12. væ surgentibus summo mane, ut potum inebriantem sectentur—, opus autem Jehovæ non intuentur—. et v. 22. væ valentibus potare vinum—. et cap. xxviii. 1, 3, 7, 8. væ coronæ fastus, ebriosis Ephraimi—. Ezech. xvi. 49. ecce hæc fuit iniquitas Sodomi sororis tuæ, excellentia, saturitas cibi—. Luc. xxi. 34. cavete vobis, ne quando graventur corda vestra crapula et ebrietate, et repente vobis superveniat dies ille. Rom. xiii. 13. ut interdiu, decenter ambulemus, non in comessationibus et ebrietatibus. 1 Cor. vi. 10. neque ebriosi—, regni Dei hæreditatem possidebunt. Gal. v. 21. ebrietates, comessationes, et his similia—, regni Dei non fore hæredes. Hos. iv. 10. comedentes non saturabuntur—. et vii. 5. die regis nostri morbo afficientibus principibus utre vini—. Abac. ii. 15, 16. væ potum præbenti proximo suo—. Eph. v. 18. ne inebriamini vino, in quo luxus est, sed—. 1 Pet. iv. 3, 4. sufficiens est nobis— ambulasse in lasciviis, cupiditatibus, vinolentiis, comessationibus, compotationibus—: in quo mirantur, non concurrentibus vobis ad eandem luxus profusionem.

¶6Sobrietati affinis est vigilantia. Matt. xxiv. 42. vigilate, nescitis enim qua hora Dominus vester venturus sit. et xxv. 13. et xxvi. 41. et Marc. xiii. 35. idem. et v. 37. quæ dico vobis, omnibus dico, vigilate. Luc. xii. 37. beati servi illi, quos quum venerit Dominus invenerit vigilantes. et xxi. 36. vigilate omni tempore, deprecantes ut digni habeamini qui effugiatis ista omnia quæ futura sunt—. Col. iv. 2. in orationibus perdurate, invigilantes—. 1 Thess. v. 6. ne dormiamus ut reliqui, sed vigilemus, <!-- p.464 --> et sobrii simus. 1 Pet. v. 8. sobrii estote, et vigilate. Apoc. iii. 3. quod si non vigilaveris, veniam adversum te tanquam fur—. et xvi. 15. beatus qui vigilat, et servat vestimenta sua, ne nudus ambulet—. Videtur autem his plerisque locis intelligi vigilantiam non tam a corporis somno, quam ab animi veterno.

¶7Opposita est somnolentia. Prov. xx. 13. ne diligito somnum, ut non efficiaris pauper—.

¶8CASTITAS est temperantia a libidine carnis illicita; quæ et sanctimonia dicitur. 1 Thess. iv. 3. hæc est voluntas Dei, sanctimonia vestra, ut abstineatis a scortatione—. Apoc. xiv. 4. hi sunt qui cum mulieribus non sunt inquinati; virgines enim sunt: hi sequuntur agnum—.

¶9Opponitur castitati omnis impuritas; mollities, Sodomia, bestialitas, &c. quæ omnia vitia qui committit, in semetipsum primum committit, sibique primo injurius est, 1 Cor. vi. 15, 16, 18. an ignoratis vos quod corpora vestra membra sunt Christi; tollentes—? an ignoratis vos, quod is qui adhæret scorto—? fugite scortationem: omne peccatum quod fecerit homo, extra corpus est; sed qui scortatur, in proprium corpus peccat. Prov. vi. 24, &c. Gen. xxxviii. 9, 10. sed malum visum est in oculis Jehovæ quod faciebat. Exod. xxii. 19. quisquis cubat cum jumento, omnino morte plectitor. Lev. xviii. 22, 23. cum mari ne concumbito—. Deut. xxiii. 17. ne esto meretrix e filiabus Israelis, neque—. et xxvii. 21. maledictus qui cubat cum ulla bestia. Prov. ii. 16, &c. eripiendo te a muliere extranea—. et v. 3, &c. quamvis favum stillent labia extraneæ—. et vi. 24, &c. ad servandum te a muliere malefica. et v. 32—. et vii. 25, &c. ne declinet ad vias illius animus tuus—. et ix. 18. ignorat ille expertes vitæ illic esse—. et xxii. 14. ut fossa profunda—. et xxiii. 26, 27. idem. et xxx. 20. ita est via mulieris scortantis; comedit, deinde abstergit os suum, tum dicit, non sum operata iniquitatem. 1 Reg. xiv. 24. insuper etiam meretorii erant in terra. Rom. xiii. 13. non cubilibus ac lasciviis—. 1 Cor. vi. 9, 10. ne errate: neque scortatores, neque mœchi, neque molles, neque qui concumbunt cum masculis—, regni Dei hæreditatem possidebunt. p. 465 et v. 13, &c. corpus non scortationi, sed Domino, et Dominus corpori—. Eph. v. 3, 4, 5. scortatio et omnis impuritas— ne nominator quidem inter vos, sicut decet sanctos, et obscœnitas—, quæ non conveniunt: nam hoc nostis, nullum scortatorem aut impurum—habere hæreditatem in regno Christi et Dei.

¶10VERECUNDIA est temperantia a verborum obscœnitate et gestuum lascivia, ab iis denique omnibus quæ ratione sexus aut personæ probatissimis moribus minus conveniunt. Deut. xxv. 11, 12. si concertantibus hominibus—. Job. xxxi. 1. fœdus pepigeram cum oculis meis—. 1 Cor. xi. 10. propter hoc debet mulier potestatem habere in capite, propter angelos. Heb. xii. 28. ita colamus Deum, ut ei grati simus, cum verecundia et reverentia. 2 Reg. iv. 15. quum vocasset eam, stetit illa ad portam illius. Talis etiam apud gentes mulierum verecundia fuit: ut Homerus de Penelope, Odyss. ά. 333.

> στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο.

¶11Opponitur ei verborum obscœnitas et gestuum lascivia ac turpitudo. Isa. iii. 16, &c. idcirco scabie afficiet Jehova verticem filiarum Sionis, et pudendum earum nudabit—. Matt. v. 28. quicunque aspicit mulierem—. Eph. v. 4. et obscœnitas et stultiloquium et scurrilitas, quæ non conveniunt—. 2 Pet. ii. 14. oculos habentes plenos adulterii—.

¶12HONESTAS est temperantia a turpi aut lascivo corporis vestitu ac cultu. Exod. xx. 26. neque ascendito per gradus ad altare meum, ut ne detegantur pudenda tua ad illud. Deut. xxii. 5. ne esto instrumentum virile super fœminam, neque induito vir vestem fœminæ; nam abominationi est Jehovæ. Zeph. i. 8. erit— ut animadvertam in omnes qui induuntur indumentum alienigenarum. Matt. xi. 8. ecce, qui gerunt molles vestes in domibus regum sunt. 1 Tim. ii. 9. ita etiam mulieres amictu honesto cum verecundia et modestia ornare sese, non in plicis vel auro vel margaritis vel pretioso vestitu. 1 Pet. iii. 3. quarum ornatus non sit externus ille in nodis capillorum et circumposito auro vel palliorum amictu—. 2 Reg. ix. 30. fucavit faciem, &c.

¶13p. 466 Virtutes quæ in vitæ facultatibus modum servant sunt αὐταρκεία, parsimonia, industria, et lautities.

¶14ΑΥΤΑΡΚΕΙΑ est virtus qua quis seipso maxime, eaque sorte quæ divinitus data videtur, contentus est. Prov. x. 22. benedictio Jehovæ ipsa ditat. et xxx. 8. paupertatem aut divitias ne des mihi: ale me cibo demensi mei. Eccles. iii. 12, 13. novi non esse bonum penes illos, nisi ut lætetur quisque, et ut faciat bonum in vita sua: quinetiam quicunque homo comedit et bibit fruiturque bono ex toto labore suo, id donum Dei esse. et v. 18, &c. ecce quod vidi ego bonum, pulchrum esse comedere et bibere, et frui bono ex toto labore suo quo laborat sub sole numero dierum vitæ suæ, quos dat ei ipse Deus; nam ea est pars ejus: etiam cuicunque homini dedit ipse Deus divitias et facultates, et cui copiam fecit comedendi ex illis, et percipiendi partem suam ac lætandi de labore suo, hoc donum Dei esse: quod si non multum, recordabitur tamen dierum vitæ suæ; nam Deus ipse annuit lætitiæ animi ipsius. et vi. 1, 2. est malum quod vidi sub sole, idque maximum super homines; viro cui dederit Deus divitias facultatesque et honorem, et cujus animus non destituatur ulla re qua delectetur, quum huic non facit copiam Deus fruendi re illa, sed vir alienus fruitur illa. et ix. 9, 10. fruere vita cum uxore quam amas—. Zech. ix. 16, 17. quantum erit bonum ejus, et quanta pulchritudo ejus—? Philipp. iv. 11, 12. non quod penuria laborem hoc dico: nam ego didici, in quibus sum, iis ipsis contentus esse; novi autem deprimi, novi etiam abundare; ubique et in omnibus initiatus sum, et ad saturitatem et ad esuriem, tum ad exundantiam tum ad penuriam. 1 Tim. vi. 6, 7. est quæstus magnus pietas cum animo sua sorte contento: nihil enim intulimus in mundum, nec efferre quidquam possumus; sed habendo alimenta et quibus tegamur, hæc nobis satis erunt. Heb. xiii. 5. estote contenti præsentibus. Etiam in paupertate. Psal. xxiii. 1, 2. Jehova pastor meus est, non possum egere—. et xxxiv. 9, &c. non est penuria timentibus Jehovam: juvenes leones pauperantur—. et xxxvii. 16. bonum est parum cuique justo, plusquam—. &c. et v. 18, 19. non erubescant tempore malo, sed diebus famis saturentur. et xl. 18. sum quidem pauper et egens, sed Dominus cogitat de me—. et lxviii. 11. per bonitatem tuam <!-- p.467 --> pauperi afflicto. Prov. x. 3. non sinit esurire Jehova animam justi. Hinc paupertas probro esse non debet. Prov. xvii. 5. qui subsannat pauperem, probro afficit opificem ejus. et xix. 1. melior est pauper ambulans integre divite perverso labiis suis. et xxviii. 6. melior est pauper ambulans integre, quam perversus huc illuc se flectens, quamvis sit dives. et v. 11. sapiens videtur in oculis suis vir dives; sed tenuis prudens perscrutatur eum. Nec divitiis est fidendum aut gloriandum. Prov. xi. 28. qui confidit divitiis suis, ipse decidet. Eccles. vi. 11. quum adsunt res multæ, multiplicant vanitatem. Marc. x. 23, 24, 25. quam difficulter qui opes habent in regnum Dei introibunt! quam difficile est eos qui confidunt opibus in regnum Dei introire! facilius est camelum—. 1 Tim. vi. 17, 18. iis qui sunt divites in hoc sæculo denuntia ne efferantur animo, neque spem ponant in divitiis incertis, sed in illo Deo vivo—. 2 Reg. xx. 13, 14. ad quos intentus Ezechia, ostendit iis totum gazophylacium suum—.

¶15Huic opponitur anxietas de victu et vestitu. Matt. vi. 25, &c. ne estote soliciti de anima vestra, quid esuri sitis aut quid bibituri, neque de corpore vestro, qua re sitis induendi—, usque ad v. 33. quærite primo regnum Dei et justitiam ejus, et ista omnia adjicientur vobis.

¶16Et avaritia. Job. xx. 15. opes absorpsit, et evomit illas; e ventre ejus depellit eas Deus. Jos. vii. 21. quum viderem—, concupiscens accepi ea. Psal. cxix. 36. neque sinas deflecti ad quæstum. Prov. i. 19. ita se habent cœtus omnium deditorum quæstui; quæstus animam eorum qui dediti sunt ipsi intercipit. et xv. 27. conturbat domum suam, qui deditus est quæstui. et xx. 21. possessioni acceleratæ in principio, etiam fini illius non benedicetur. Eccles. ii. 27. peccatori dat occupationem ad congregandum et ad congerendum, ut tradat ei qui bonus videbitur in conspectu suo. et iv. 4. est unus aliquis cui deest secundus, cui tum filius tum frater deest, nec tamen est finis omni labori ejus, etiam oculus ejus non satiatur divitiis. et v. 10. qui amat pecuniam, non satiatur pecunia. Isa. lvii. 21. propter iniquitatem quæstus ejus efferbui, et percussi eum—. Matt. vi. 19. ne thesauros recondite in terra, ubi tinea et erosio corrumpit. et xxvii. 5. ipse <!-- p.468 --> vero projectis nummis—. Luc. xii. 15. videte et cavete ab avaritia: nec enim cujusquam vita ex iis quæ ipsi suppetunt in eo sita est ut redundet. 1 Tim. vi. 9, &c. qui volunt ditescere, incidunt in tentationem et laqueum et cupiditates multas amentes et damnosas—. Heb. xiii. 5. sint mores vestri alieni ab avaritia. Est enim idololatria. Matt. vi. 24. non potestis Deo servire et Mammonæ. Eph. v. 5. avarum, qui est idololatra. Col. iii. 5. avaritiam, quæ est idololatria. Et radix omnium malorum. 1 Tim. vi. 10. radix omnium malorum est amor pecuniæ; quam quidam dum appetunt, aberrarunt a fide.

¶17Et obmurmuratio contra Dei providentiam in rebus hujus vitæ nostræ providendis. Judæ 16. hi sunt murmuratores, queruli, in cupiditatibus suis incedentes, et quorum os loquitur prætumida, admirantes personas utilitatis gratia.

¶18PARSIMONIA sive frugalitas est quæ sumptui, quantum decet, rebusque in usum idoneum asservandis parcit. Joan. vi. 12. congregate quæ superfuerunt.

¶19Huic opponuntur sordes. 1 Sam. xxv. 3. sed vir illius durus—. et v. 11. scilicet acciperem panem meum et aquas meas. Eccles. vi. 2. viro cui dederit Deus ipse divitias facultatesque et honorem, et cujus animus non destituatur ulla re qua delectetur, quum huic non facit copiam Deus ipse fruendi re illa, sed vir alienus fruitur.

¶20INDUSTRIA est qua facultates ad vitam commode agendam honeste parantur. Gen. ii. 15. ad colendum eum et custodiendum eum. et iii. 19. in sudore vultus tui vescitor cibo. Prov. x. 4. manus sedulorum ditat ipsos. et v. 5. comportat in æstate filius intelligens. et xii. 11. qui colit tellurem suam, satiatur cibo. et xiv. 23. in omni labore est emolumentum—. et xxi. 5. cogitationes seduli tantum emolumento sunt, omnes autem præcipitis tantum ad egestatem pertinent. et xxii. 29. vidisti virum diligentem in opere suo? ante reges consistet—. 1 Thess. iv. 11, 12. operari propriis manibus vestris, sicut vobis mandavimus, ut ambuletis decenter erga extraneos, et nullius <!-- p.469 --> rei indigentes. et 2 Thess. iii. 12. hortamur eos per Dominum nostrum Jesum Christum, ut cum quiete operantes, suo pane vescantur.

¶21Huic opponitur ignavia in parandis vitæ necessariis. Prov. vi. 6. abi ad formicam—. et x. 5. somno sopitus est in messe filius pudefaciens. et xiii. 4. desiderio permovetur anima pigri, sed nihil aderit. et xix. 24. abditam habet piger manum suam in manica sua. et xx. 4. qui propter hyemem piger non arat, mendicabit in æstate, quum nihil aderit. et xxi. 25, 26. desiderium pigri morte afficit eum, quia renuunt manus ejus facere quidquam. et xxii. 13. dicit piger, leo foris est—. et xxiv. 30, &c. juxta agrum viri pigri transivi—. et xxvi. 14, &c. ut janua circumagitur—. et xxviii. 19. qui sectatur homines vanos, satiatur paupertate. Eccles. iv. 1, 2. stolidus complicat manus suas—: melior est, inquit, plena vola quietis, quam plenis pugnis molestiæ et afflictionis spiritus. 2 Thess. iii. 10. si quis nolit operari, etiam non edito.

¶22LAUTITIA est qua opibus honeste partis ad victum et vestitum omnemque vitæ cultum moderate fruimur.

¶23Ad victum. Gen. xxi. 8. fecit Abraham convivium magnum—. Job. i. 5. erat quum circumegissent dies convivii, ut mittens Job sanctificaret eos—. Psal. xxiii. 5. instruis coram me mensam e regione hostium meorum; delibutum reddis unguento caput meum; poculum meum exuberat. et civ. 15. qui vino lætificat cor mortalis, nitidam efficit faciem oleo—. Prov. xxxi. 6. date potum inebriantem perituro—. Dan. x. 3. cibum rerum desiderabilium non comederam—. Luc. v. 29. fecit ei Levi epulum magnum—. Joan. xii. 2, 3. fecerunt ei cœnam—: Maria vero accepta libra unguenti nardi liquidæ multi pretii—. Act. xiv. 17. implens cibo et delectatione corda nostra.

¶24Ad cultum. Gen. xxiv. 22. ut accipiens vir ille imponeret naso ejus monile aureum—. 2 Sam. i. 24. qui vestiebat vos dibapho cum deliciis, qui inducebat ornamenta aurea super vestimenta vestra. Prov. xiv. 24. corona sapientum sunt divitiæ ipsorum. et xxxi. 22, 25. cadurca parat sibi xylinum—. p. 470 Eccles. ix. 10. omni tempore sunto vestimenta tua nitida, et unguentum infusum capiti—.

¶25Huic opponitur luxus. Prov. xxi. 17. vir egens erit qui amat lætitiam, qui amat vinum et unguentum non erit dives. Luc. xvi. 19. quidam erat dives, qui induebatur purpura et bysso, et sese oblectabat quotidie splendide.

¶26Virtutes quæ in ornamentis vitæ versantur sunt modestia et magnanimitas.

¶27MODESTIA est qua quis de se modice sentit, deque sua laude non nisi necessario verba facit. Exod. iii. 11. quis sum ego ut eam ad Pharaonem? Psal. cxxxi. 1. non fuit altus animus meus, neque elati oculi mei, ac non aggressus sum res magnas aut arduas supra quam conveniat mihi. Prov. xi. 2. apud modestos est sapientia. et xii. 8. melior est qui agnoscit se vilem, et servum habet, eo qui—. et xv. 33. ante honorem abjectio. et xviii. 12. idem. et xvi. 19. melius est submissum esse spiritu cum mansuetis, quam partiri spolium cum superbis. et xxix. 23. depressum spiritu sustentat honor. Jer. i. 6, 7. aha Domine, puer sum—. Dan. ii. 30. non per sapientiam quæ sit in me—. Matt. xxiii. 12. qui sese deprimit, extolletur. Rom. xii. 10. honore alii aliis præeuntes. 2 Cor. x. 13. nos non gloriabimur de iis quæ mensuræ nostræ non sunt, sed secundum modum—. et v. 15. nequaquam de iis quæ mensuræ nostræ non sunt—. Eph. iii. 8. mihi longe minimo omnium sanctorum—. et v. 21. subjicientes vos alii aliis cum timore Dei. Philipp. ii. 3. ex animi submissione alii alios sibi præcellere existimantes.

¶28Deque sua laude non nisi necessario &c. Job. xii. 1, &c. etiam mihi est animus ut vobis, non inferior sum vobis—. et xiii. 2. utique quod scitis, scio ego quoque—. et xxix. 8, &c. videntes me pueri occultabant sese, etiam decrepiti assurgentes stabant—. Judic. v. 7. usquedum surrexi Debora, dum surrexi mater in Israele. Eccles. i. 16. ecce, ego amplificavi et adjeci sapientiam supra omnes qui præfuerunt ante me—.

¶29p. 471 Huic opponitur arrogantia. Prov. xx. 6. maxima pars hominum prædicat quisque benignitatem suam. Jacob. iii. 1. ne estote multi doctores, quum scitis fore ut gravius judicium auferamus. Prov. xxvi. 16. sapientior videtur piger in oculis suis, quam septem revocantes ad rationem ipsum.

¶30Et gloriæ vana cupiditas. Matt. xxiii. 12. qui sese extollet, deprimetur. Joan. v. 41. gloriam ab hominibus non capto. et v. 44. quomodo vos potestis credere, quum gloriam alii ab aliis captetis? et xii. 42, 43. dilexerunt gloriam hominum potius quam gloriam Dei. Gal. v. 26. ne simus inanis gloriæ cupidi. 1 Thess. ii. 6. neque ex hominibus quærentes gloriam, nec a vobis, nec ab aliis.

¶31Et jactantia. Prov. xxv. 14. velut vapores et ventus quibus non adest pluvia, est vir qui se jactat de dono falso.

¶32Et extenuatio callida seu hypocritica suæ virtutis ad majorem laudem aucupandam.

¶33Et gloriatio de flagitiis et male factis. Psal. lii. 3. quid te jactas in malo, o potens? Isa. iii. 10. peccatum suum sicut Sodom enuntiant, non celant: væ animo ipsorum qui afficiunt seipsos malo!

¶34Conjunctum est cum modestia studium existimationis bonæ, et laudis apud bonos, et ejusdem contemptus apud malos. Psal. cxix. 22. devolve a me opprobrium et contemptum, quia testimonia tua custodio. et v. 39. averte opprobrium meum, quod reformido—. Prov. xxii. 1. optatius est nomen divitiis amplis, argento et auro gratia melior. Eccles. vii. 1. melior est homini fama unguento optimo. 1 Reg. xviii. 12, 13. nonne indicatum est domino meo quid fecerim, quum occideret Jezebel prophetas Jehovæ—? Nehem. v. 14, 15. ego vero non feci ita propter reverentiam Dei. Matt. v. 11. beati eritis— quum mentientes dixerint quidvis mali adversus vos, propter me. 2 Cor. vi. 8. per gloriam et dedecus, per convitia et laudes, ut impostores, et tamen veraces. Heb. xi. 24, 25, 26. majores ducens divitias probrum Christi, quam Ægyptiorum thesauros—. et xiii. 13. exeamus ad eum extra castra, probrum ejus portantes.

¶35p. 472 Huic opponitur existimationis bonæ contemptus impudens. Luc. xviii. 2. Deum non timebat, nec quemquam reverebatur.

¶36Et studium existimationis et laudis nimium, et apud quosvis. Prov. xxvii. 2. laudet te os extranei, non autem os tuum—. Matt. xxiii. 5. omnia opera sua faciunt ut spectentur ab hominibus. Luc. vi. 26. væ vobis quum bene de vobis dixerint omnes homines—.

¶37MAGNANIMITAS est qua quis in opibus vel beneficiis vel honoribus petendis vel non petendis, fugiendis vel accipiendis, pro sua dignitate sibi satis cognita se gerit. Sic Abrahamus beneficia non aspernatus est regis Ægyptii, Gen. xii. 13. et xx. 14. aspernatus est Sodomei, cap. xiv. 22, 23. et agrum Ephronis oblatum sibi repudiat nisi justo pretio, cap. xxiii. 13. Sic Job restitutus ad pristinam valetudinem atque res secundas, beneficia tamen amicorum non rejecit, cap. xlii. 11. Respuit regnum Gedeon, Judic. viii. 23. Hoc animo Josephus a carcere ad honores maximos ascendit, Gen. xli. et Daniel ii. 48, 49. tunc rex Danielem magnificavit, et dona amplissima multa dedit ei—: contra cap. v. 17. dixit coram rege, dona tua tibi sint, et honoraria tua alii da—: at v. 29. edicente Belshazzare, induerunt Danielem purpura—. Idem fuit in suscipiendis et aspernandis honoribus, cap. vi. 3, &c. supra istos eparchos tres, quorum Daniel primus esset—. Et Nehemia in petendis, cap. ii. 5. dixi regi, si regi bonum videtur, et si gratus est servus tuus coram te, ut mittas me in Judæam—. Et Samuel in honoribus deponendis, 1 Sam. x. 1. tum accepta Samuel lenticula olei, perfundens caput ejus, osculatus est eum, et dixit, annon facturus essem? In respuendo sanationis præmio Elisæus, 2 Reg. v. 15, 16. ut vivit Jehova ante quem sto, non sum accepturus—. In imperio orbis terrarum rejiciendo Christus, Matt. iv. 9. hæc omnia dabo tibi, si—. et Luc. iv. 6. idem. et Joan. vi. 15. quum nosset venturos ut facerent se regem, secessit—: et opibus, 2 Cor. viii. 9. eum videlicet propter vos pauperem factum esse, quum esset dives—: et in accipiendis honoribus, Matt. xxi. 7, &c. et adduxerunt asinam—. Et in æstimatione propria omnis vere Christianus, Jacob. i. 9, 10. glorietur autem frater humilis in sublimitate sua, dives autem in summissione sui.

¶38p. 473 Huic affinis est indignatio, cum laus vel honos indignis tribuitur, aut res prosperæ contingunt. Prov. xxx. 21, &c. sub tribus commovetur terra, immo sub quatuor quæ non potest ferre; sub servo, quum regnat; sub stulto, quum satur est cibo: sub exosa, quum maritatur; denique sub ancilla, quum hæres efficitur heræ suæ. Nimia tamen si sit, non laudatur. Psal. xxxvii. 1. ne accendaris ira propter maleficos. et v. 7, 8. ne accendaris ira propter prosperantem via sua, propter virum efficientem cogitata.— Prov. iii. 31. ne invideto ulli violento, neque eligito ullas vias ejus. Verba indignantis sunt Job. xxx. 1, &c. Psal. xv. 4. in cujus oculis contemptus est reprobus, timentes vero Jehovæ honorat. Et nonnunquam præ indignatione obscœno proxima: Ezech. xvi. 25, 36.

¶39Magnanimitati opponitur ambitio. Num. xii. 2. an tantummodo per Mosen locutus est Jehova? nonne etiam per nos locutus est? et xvi. 3. hi omnes sunt sancti, et inter nos est Jehova: quare ergo effertis vos super congregationem Jehovæ? Judic. ix. 1, 2. abiens Abimelec—alloquutus est eos, &c. eloquimini quæso audientibus omnibus Schechemitis—. 2 Sam. xv. 2. mane surgens Absalom, stabat—. et v. 4. utinam ponerent me judicem in terra hac—. Prov. xxv. 27. pervestigare honorem suum, inhonestum est.

¶40Et superbia, cum quis vel indignus, vel ultra meritum, vel ob res parvi faciendas elato nimis animo se gerit. 2 Sam. xxii. 28. oculos tuos contra elatos dejicis. Prov. vi. 16, 17. sex ista odit Jehova—: oculi elati—. et xv. 25. domum superborum evellit Jehova. et xvi. 5. abominationi est Jehovæ omnis altus animo. et v. 18. ante confractionem superbia—. et xviii. 12. ante confractionem attollit se animus viri. et xxi. 4. elatio oculorum et amplitudo animi—. et xxix. 23. elatio hominis deprimit eum.

¶41Et pusillanimitas; qualis in Saule fuit rege designato, 1 Sam. x. 21, 22. qui perquirentibus illis non inveniebatur—: ecce latitat ad impedimenta—.

¶1p. 621 THE SPECIAL VIRTUES which regulate our desire of external advantages, have reference either to bodily gratifications, or to the possessions which enrich and adorn life.

¶2The virtue which prescribes bounds to the desire of bodily gratification, is called TEMPERANCE. Tit. ii. 11, 12. the grace of God that bringeth salvation hath appeared unto all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. 1 Pet. ii. 11. as strangers and pilgrims, abstain from fleshly lusts which war against the soul. 2 Pet. ii. 9. the Lord knoweth how …… to reserve the unjust unto the day of judgement to be punished; but chiefly them that walk after the flesh in the lust of uncleanness.

¶3Under temperance are comprehended sobriety and chastity, modesty and decency.

¶4SOBRIETY consists in abstinence from immoderate eating and drinking.¹ 1 Thess. v. 8. let us, who are of the day, be sober. 1 Pet. i. 13. p. 622 wherefore gird up the loins of your mind, be sober. iv. 7. the end of all things is at hand; be ye therefore sober, and watch unto prayer. v. 8. be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour. Esther i. 8. the drinking was according to law; none did compel: for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.

¶5The opposites of this virtue are drunkenness and gluttony; instances of which may be seen in Noah, Gen. ix. Lot, Gen. xix. and Benhadad, 1 Kings xx. 16. Prov. xx. 1. wine is a mocker. xxi. 17. he that loveth wine……shall not be rich. xxiii. 3, &c. be not desirous of his dainties, for they are deceitful meat. v. 20, 21. be not among winebibbers, among riotous eaters of flesh—. v. 29—32. who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? they that tarry long at the wine. Isai. v. 11, 12. woe unto them that rise up early in the morning, that they may follow strong drink….. but they regard not the work of Jehovah. v. 22. woe unto them that are mighty to drink wine. xxviii. 1, 3, 7, 8. woe to the crown of pride, to the drunkards of Ephraim—. p. 623 Ezek. xvi. 49. behold, this was the iniquity of thy sister Sodom, pride, fulness of bread. Luke xxi. 34. take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. Rom. xiii. 13. let us walk honestly, as in the day; not in rioting and drunkenness. 1 Cor. vi. 10. nor drunkards……shall inherit the kingdom of God. Gal. v. 21. drunkenness, revellings, and such like……shall not inherit the kingdom of God. Hos. iv. 10. they shall eat, and not have enough. vii. 5. in the day of our king the princes have made him sick with bottles of wine. Habak. ii. 15. woe unto him that giveth his neighbour drink. Eph. v. 18. be not drunk with wine, wherein is excess; but—. 1 Pet. iv. 3, 4. the time past of our lives may suffice us …… when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings …… wherein they think it strange that ye run not with them to the same excess of riot.

¶6Allied to sobriety is watchfulness. Matt. xxiv. 42. watch therefore; for ye know not what hour your lord doth come. See also xxv. 13. xxvi. 41. Mark xiii. 35. v. 37. what I say unto you, I say unto all, Watch. Luke xii. 37. blessed are those servants, whom the lord when he cometh shall find watching. xxi. 36. watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass. Col. iv. 2. continue in prayer, and watch—. 1 Thess. v. 6. therefore let us not sleep, as do others; but let us watch and be sober. 1 Pet. v. 8. be sober, be vigilant. Rev. iii. 3. if therefore thou shalt not watch, I will come upon thee as a thief in the night. xvi. 15. blessed is he that watcheth, and keepeth his garments, lest he walk naked. In most of these passages it appears that the watchfulness spoken of refers less to the sleep of the body, than to the lethargy of the mind.

¶7The opposite to this is an excessive love of sleep.² Prov. xx. 13. love not sleep, lest thou come to poverty.

¶8p. 624 CHASTITY consists in temperance as regards the unlawful lusts of the flesh; which is also called sanctification. 1 Thess. iv. 3. this is the will of God, even your sanctification, that ye should abstain from fornication. Rev. xiv. 4. these are they which were not defiled with women, for they are virgins: these are they which follow the Lamb.

¶9To chastity are opposed all kinds of impurity; effeminacy, sodomy, bestiality, &c. which are offences against ourselves in the first instance, and tending to our own especial injury.³ 1 Cor. vi. 15, 16. know ye not that your bodies are the members of Christ? shall I then take, &c.—? what, know ye not that he which is joined to an harlot is one body?—. p. 625 v. 18. flee fornication: every sin that man doeth is without the body; but he that committeth fornication, sinneth against his own body. See also Prov. vi. 24, &c. Gen. xxxviii. 9, 10. the thing which he did displeased the Lord. Exod. xxii. 19. whosoever lieth with a beast shall surely be put to death. Lev. xviii. 22, 23. thou shalt not lie with mankind. Deut. xxiii. 17. there shall be no whore of the daughters of Israel, nor, &c. xxvii. 21. cursed is he that lieth with any manner of beast. Prov. ii. 16. to deliver thee from the strange woman. v. 3, &c. the lips of a strange woman drop as an honeycomb. vi. 24. to keep thee from the evil woman. See also v. 32. vii. 25. let not thine heart decline to her ways. ix. 18. he knoweth not that the dead are there—. xxii. 14. the mouth of strange women is a deep pit. See also xxiii. 26, 27. xxx. 20. such is the way of an adulterous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness. 1 Kings xiv. 24. there were also sodomites in the land. Rom. xiii. 13. not in chambering and wantonness. 1 Cor. vi. 9, 10. be not deceived; neither fornicators…nor adulterers, nor effeminate, nor abusers of themselves with mankind …shall inherit the kingdom of God. v. 13, &c. the body is not for fornication, but for the Lord, and the Lord for the body. Eph. v. 3—5. fornication and all uncleanness…let it not be once named among you, as becometh saints….. nor filthiness….which are not convenient…for this ye know, that no whoremonger, nor unclean person …. hath any inheritance in the kingdom of Christ and of God.

¶10MODESTY consists in refraining from all obscenity of language or action, in short, from whatever is inconsistent with the strictest decency of behaviour in reference to sex or person. Deut. xxv. 11, 12. when men strive together, &c. Job xxxi. 1. I made a covenant with mine eyes, &c. 1 Cor. xi. 10. for this cause ought the woman to have power on her head, because of the angels. Heb. xii. 28. we may serve God acceptably, with reverence and godly fear. 2 Kings iv. 15. when he had called her, she stood in the door. The same ideas of womanly decorum existed even among the Gentiles. Thus Homer introduces Penelope:

> στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο. Odyss. ά. 333.

> She . . . . . . . . . . . beneath<br>The portal of her stately mansion stood. I. 414. Cowper's Translation.

¶11Opposed to this are obscene conversation, and filthy and licentious gestures. Isai. iii. 16, &c. therefore Jehovah will smite with a scab the crown of the head of the daughters of Zion, and Jehovah will discover their secret parts. Matt. v. 28. whosoever looketh on a woman, &c. Eph. v. 4. neither filthiness, nor foolish talking, nor jesting, which are not convenient. 2 Pet. ii. 14. having eyes full of adultery.

¶12DECENCY consists in refraining from indecorum or lasciviousness in dress or personal appearance. Exod. xx. 26. neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. Deut. xxii. 5. the woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment; for all that do so are abomination unto Jehovah thy God. Zeph. i. 8. it shall come to pass….that I will punish all such as are clothed in strange apparel. Matt. xi. 8. they that wear soft clothing are in kings' houses. 1 Tim. ii. 9. in like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety, not with broidered hair, or gold, or pearls, or costly array. 1 Pet. iii. 3. whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel. 2 Kings ix. 30. she painted her face, &c.

¶13Moderation in the enjoyment of temporal possessions manifests itself in the virtues of contentment, frugality, industry, and a liberal spirit.

¶14CONTENTMENT is that virtue whereby a man is inwardly satisfied with the lot assigned him by divine providence. Prov. x. 22. the blessing of Jehovah, it maketh rich. xxx. 8. give me neither poverty nor riches; feed me with food convenient for me. Eccles. iii. 12, 13. I know that there is no good in them, but for a man to rejoice and to do good in his life; and also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. v. 18, &c. behold <!-- p.627 --> that which I have seen; it is good and comely for one to eat and to drink, and to enjoy the good of all the labour that he taketh under the sun all the days of his life which God giveth him, for it is his portion; 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 rejoice in his labour; this is the gift of God: for he shall not much remember the days of his life; because God answereth him in the joy of his heart. vi. 1, 2. there is an evil which I have seen under the sun, and it is common among men; a man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it. ix. 9, 10. live joyfully with the wife whom thou lovest—. Zech. ix. 16, 17. how great is his goodness, and how great is his beauty!—. Philipp. iv. 11, 12. not that I speak in respect of want; for I have learned in whatsoever state I am, therewith to be content: I know both how to be abased, and I know how to abound; every where, and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need. 1 Tim. vi. 6, 7. godliness with contentment is great gain; for we brought nothing into this world, and it is certain we can carry nothing out: and having food and raiment let us therewith be content. Heb. xiii. 5. be content with such things as ye have. Even in poverty. Psal. xxiii. 1, 2. Jehovah is my shepherd; I shall not want. xxxiv. 9, &c. there is no want to them that fear him; the young lions do lack and suffer hunger—. xxxvii. 16, 18, 19. a little that a righteous man hath is better, &c….they shall not be ashamed in the evil time, and in the days of famine they shall be satisfied. xl. 17. I am poor and needy, yet Jehovah thinketh upon me—. lxviii. 10. thou hast prepared of thy goodness for the poor. Prov. x. 3. Jehovah will not suffer the soul of the righteous to famish. Hence poverty is not to be accounted a disgrace. Prov. xvii. 5. whoso mocketh the poor, reproacheth his maker. xix. 1. better is the poor that walketh in his integrity, than he that is perverse in his lips. xxviii. 6. better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich. v. 11. the rich man is wise in his own conceit, but the poor that hath understanding searcheth him out. We are forbidden to glory in riches, or p. 628 to put our confidence in them. Prov. xi. 28. he that trusteth in his riches shall fall. Eccles. vi. 11. seeing there be many things that multiply vanity—. Mark x. 23—25. how hardly shall they that have riches enter into the kingdom of God!…..it is easier for a camel to go through the eye of a needle—. 1 Tim. vi. 17, 18. charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God. 2 Kings xx. 13, 14. Hezekiah hearkened unto them, and showed them all the house of his precious things.

¶15Opposed to this are, first, anxiety respecting the necessaries of life. Matt. vi. 25, &c. take no thought for your life, what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. v. 33. seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.

¶16Secondly, covetousness. Job xx. 15. he hath swallowed down riches, and he shall vomit them up again. Josh. vii. 21. when I saw among the spoils, &c….. then I coveted them and took them. Psal. cxix. 36. incline my heart unto thy testimonies, and not to covetousness. Prov. i. 19. so are the ways of every one that is greedy of gain, which taketh away the life of the owners thereof. xv. 27. he that is greedy of gain troubleth his own house. xx. 21. an inheritance may be gotten hastily at the beginning, but the end thereof shall not be blessed. Eccles. ii. 26. to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. iv. 8. there is one alone, and there is not a second; yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches. v. 10. he that loveth silver, shall not be satisfied with silver. Isai. lvii. 17. for the iniquity of his covetousness was I wroth, and smote him. Matt. vi. 19. lay not up for yourselves treasures upon earth, where moth and rust doth corrupt. xxvii. 5. he cast down the pieces of silver, &c. Luke xii. 15. take heed and beware of covetousness; for a man's life consisteth not in the abundance of the things that he possesseth. 1 Tim. vi. 9, &c. they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts. Heb. xiii. 5. let your <!-- p.629 --> conversation be without covetousness. For covetousness is idolatry. Matt. vi. 24. ye cannot serve God and mammon. Eph. v. 5. nor covetous man, who is an idolater. Col. iii. 5. covetousness, which is idolatry. It is likewise styled the root of all evil. 1 Tim. vi. 10. the love of money is the root of all evil; which while some coveted after, they have erred from the faith.

¶17Thirdly, a murmuring against the wisdom of God in making provision for the wants of this life. Jude 16. these are murmurers, complainers, walking after their own lusts, and their mouth speaketh great swelling words, having men's persons in admiration because of advantage.

¶18FRUGALITY consists in avoiding expense, so far as is seemly, and in wasting nothing which is capable of being applied to an useful purpose. John vi. 12. gather up the fragments that remain.

¶19The opposite of this is penuriousness. 1 Sam. xxv. 3. the man was churlish. v. 11. shall I then take my bread, and my water….and give it unto men? Eccles. vi. 2. a man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it.

¶20INDUSTRY is that by which we honestly provide for ourselves the means of comfortable living. Gen. ii. 15. to dress it and to keep it. iii. 19. in the sweat of thy face thou shalt eat bread. Prov. x. 4. he becometh poor that dealeth with a slack hand. v. 5. he that gathereth in summer is a wise son. xii. 11. he that tilleth his land shall be satisfied with bread. xiv. 23. in all labour there is profit. xxi. 5. the thoughts of the diligent tend only to plenteousness, but of every one that is hasty only to want. xxii. 29. seest thou a man diligent in his business? he shall stand before kings. 1 Thess. iv. 11, 12. work with your own hands, as we commanded you; that ye may walk honestly toward them that are without, and that ye may have lack of nothing. 2 Thess. iii. 12. we exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.

¶21p. 630 The opposite of this is remissness in making provision for the necessaries of life. Prov. vi. 6. go to the ant, thou sluggard. x. 5. he that sleepeth in harvest is a son that causeth shame. xiii. 4. the soul of the sluggard desireth, and hath nothing. xix. 24. a slothful man hideth his hand in his bosom. xx. 4. the sluggard will not plow by reason of the cold; therefore shall he beg in harvest and have nothing. xxi. 25. the desire of the slothful killeth him, for his hands refuse to labour. xxii. 13. the slothful man says, There is a lion in the streets. xxiv. 30. I went by the field of the slothful. xxvi. 14. as the door turneth upon his hinges, &c. xxviii. 19. he that followeth after vain persons shall have poverty enough. Eccles. iv. 5, 6. the fool foldeth his hands together, and eateth his own flesh: better is an handful with quietness, than both the hands full with travail and vexation of spirit. 2 Thess. iii. 10. if any would not work, neither should he eat.

¶22LIBERALITY is a temperate use of our honest acquisitions in the provision of food and raiment, and of the elegancies of life.

¶23In the provision of food. Gen. xxi. 8. Abraham made a great feast. Job i. 5. it was so, when the days of their feasting were gone about, that Job sent and sanctified them. Psal. xxiii. 5. thou preparest a table before me in the presence of mine enemies; thou anointest mine head with oil; my cup runneth over. civ. 15. wine that maketh glad the heart of man, and oil to make his face to shine—. Prov. xxxi. 6. give strong drink unto him that is ready to perish. Dan. x. 3. I ate no pleasant bread. Luke v. 29. Levi made him a great feast. John xii. 2, 3. there they made him a supper ……. then took Mary a pound of ointment of spikenard, very costly. Acts xiv. 17. filling our hearts with food and gladness.

¶24Of the elegancies of life. Gen. xxiv. 22. the man took a golden ear-ring of half a shekel weight—. 2 Sam. i. 24. who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. Prov. xiv. 24. the crown of the wise is their riches. xxxi. p. 631 22, 25. she maketh herself coverings of tapestry—. Eccles. ix. 8. let thy garments be always white, and let thy head lack no ointment.

¶25The opposite of this is luxury. Prov. xxi. 17. he that loveth pleasure shall be a poor man; he that loveth wine and oil shall not be rich. Luke xvi. 19. there was a certain rich man which was clothed in purple and fine linen, and fared sumptuously every day.

¶26The virtues more peculiarly appropriate to a high station are lowliness of mind and magnanimity.

¶27Lowliness of mind consists in thinking humbly of ourselves, and in abstaining from self-commendation, except where occasion requires it. Exod. iii. 11. who am I, that I should go unto Pharaoh? Psal. cxxxi. 1. my heart is not haughty, nor mine eyes lofty, neither do I exercise myself in great matters, or in things too high for me. Prov. xi. 2. with the lowly is wisdom. xii. 9. a man that is despised and hath a servant, is better than he that honoureth himself. xv. 33. before honour is humility. See also xviii. 12. xvi. 19. better is it to be of an humble spirit with the lowly, than to divide the spoil with the proud. xxix. 23. honour shall uphold the humble in spirit. Jer. i. 6, 7. ah Lord….. I am a child. Dan. ii. 31. this secret is not revealed to me for any wisdom that I have more than any living. Matt. xxiii. 12. he that humbleth himself shall be exalted. Rom. xii. 10. in honour preferring one another. 2 Cor. x. 13. we will not boast of things without our measure, but according to the measure of the rule, &c. v. 15. not boasting of things without our measure—. Eph. iii. 8. unto me who am less than the least of all saints—. v. 21. submitting yourselves one to another in the fear of God. Philipp. ii. 3. in lowliness of mind let each esteem other better than themselves.

¶28In abstaining from self-commendation, except where occasion requires it. Job xii. 3. I have understanding as well as you, I am not inferior to you. xiii. 2. what ye know, the same do I know also. xxix. 8, &c. the young men saw me, and hid themselves, and the aged <!-- p.632 --> arose and stood up. Judges v. 7. until I Deborah arose, that I arose a mother in Israel. Eccles. i. 16. lo, I am come to great estate, and have gotten more wisdom than all they that have been before me.

¶29Opposed to this are, first, arrogance. Prov. xx. 6. most men will proclaim every one his own goodness. xxvi. 16. the sluggard is wiser in his own conceit, than seven men that can render a reason. James iii. 1. be not many masters, knowing that we shall receive the greater condemnation.

¶30Secondly, a desire of vain glory. Matt. xxiii. 12. whosoever shall exalt himself shall be abased. John v. 41. I receive not honour from men. v. 44. how can ye believe, which receive honour one of another? xii. 42, 43. they loved the praise of men more than the praise of God. Gal. v. 26. let us not be desirous of vain glory. 1 Thess. ii. 6. nor of men sought we glory, neither of you, nor yet of others.

¶31Thirdly, boasting. Prov. xxv. 14. whoso boasteth himself of a false gift, is like clouds and wind without rain.

¶32Fourthly, a crafty or hypocritical extenuation of our own merits, for the purpose of extorting greater praises.

¶33Fifthly, a glorying in iniquity and misdeeds. Psal. lii. 1. why boastest thou thyself in mischief, O thou mighty man? Isai. iii. 9. they declare their sin as Sodom, they hide it not; woe unto their soul, for they have rewarded evil unto themselves.

¶34Allied to lowliness is the love of an unspotted reputation, and of the praises of good men, with a proportionate contempt for those of the wicked. Psal. cxix. 22. remove from me reproach and contempt; for I have kept thy testimonies. v. 39. turn away my reproach, which I fear. Prov. xxii. 1. a good name is rather to be chosen than great riches, and loving favour rather than silver and gold. Eccles. vii. 1. p. 633 a good name is better than precious ointment. 1 Kings xviii. 13. was it not told my lord what I did, when Jezebel slew the prophets of Jehovah? Neh. v. 14, 15. so did not I, because of the fear of God. Matt. v. 11. blessed are ye when men……shall say all manner of evil against you falsely for my sake. 2 Cor. vi. 8. by honour and dishonour, by evil report and good report, as deceivers and yet true. Heb. xi. 24—26. esteeming the reproach of Christ greater riches than the treasures in Egypt. xiii. 13. let us go forth therefore unto him without the camp, bearing his reproach.

¶35Opposed to this is a shameless disregard of reputation. Luke xviii. 2. which feared not God, neither regarded man.

¶36Secondly, an excessive and indiscriminate passion for esteem and praise, from whatever quarter. Prov. xxvii. 2. let another man praise thee, and not thine own mouth. Matt. xxiii. 5. all their works they do for to be seen of men. Luke vi. 26. woe unto you, when all men shall speak well of you.

¶37MAGNANIMITY is shown, when in the seeking or avoiding, the acceptance or refusal of riches, advantages, or honours, we are actuated by a regard to our own dignity, rightly understood. Thus Abraham did not refuse the gifts of the king of Egypt, Gen. xii. 13. xx. 14. though he rejected those of the king of Sodom, xiv. 22, 23. and though he declined to accept the field offered him by Ephron the Hittite, except on payment of its full value, xxiii. 13. Thus also Job, although restored to his former health and prosperity, did not disdain the congratulatory offerings of his friends, xlii. 11. In this spirit Gideon refused the kingdom, Judges viii. 23. The same disposition accompanied Joseph in his exaltation from a prison to the first honours of the empire, Gen. xli. So also Daniel ii. 48, 49. then the king made Daniel a great man, and gave him many great gifts. On the other hand, chap. v. 17. he answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; but v. 29. Belshazzar commanded, and <!-- p.634 --> they clothed Daniel with scarlet. He was actuated by the same temper in refusing and in accepting dignities. vi. 2. over these were three presidents, of whom Daniel was first. Such was also the spirit of Nehemiah in asking honours, ii. 5. I said unto the king, If it please the king, and if thy servant hath found favour in thy sight, that thou wouldest send me into Judah; of Samuel in laying down his authority, 1 Sam. x. 1. then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because Jehovah hath anointed thee—? of Elisha in refusing a reward for the cure he had wrought, 2 Kings v. 15, 16. as Jehovah liveth, before whom I stand, I will receive none; of Christ in rejecting the empire of the world, Matt. iv. 9. all these things will I give thee, if, &c. Luke iv. 6. John vi. 15. when Jesus therefore perceived that they would come and take him by force to make him a king, he departed—; in despising riches, 2 Cor. viii. 9. though he was rich, yet for your sakes he became poor; in accepting honours, Matt. xxi. 7, &c. they brought the ass, and the colt …… and they set him thereon. Such, finally, is the spirit by which every true Christian is guided in his estimate of himself. James i. 9, 10. let the brother of low degree rejoice in that he is exalted; but the rich in that he is made low.

¶38Allied to this is indignation at the unfounded praises or undeserved prosperity of the wicked. Prov. xxx. 21, &c. for three things the earth is disquieted, and for four which it cannot bear; for a servant when he reigneth, and a fool when he is filled with meat; for an odious woman when she is married, and an handmaid that is heir to her mistress. When however this feeling exceeds due bounds, it ceases to be praiseworthy. Psal. xxxvii. 1. fret not thyself because of evil doers. v. 7, 8. fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. Prov. iii. 31. envy thou not the oppressor, and choose none of his ways. The language of indignation is used, Job xxx. 1, &c. Psal. xv. 4. in whose eyes a vile person is contemned, but he honoureth them that fear Jehovah. The vehemence of its expression sometimes borders on indecency. See Ezek. xvi. 25, 36.

¶39p. 635 Opposed to magnanimity are, first, an ambitious spirit. Numb. xii. 2. hath Jehovah indeed spoken only by Moses? hath he not spoken also by us? xvi. 3. seeing all the congregation are holy, every one of them, and Jehovah is among them: wherefore then lift ye up yourselves above the congregation of Jehovah? Judges ix. 1, 2. Abimelech went to Shechem…. and communed with them…… saying, Speak, I pray you, in the ears of all the men of Shechem, &c. 2 Sam. xv. 2. Absalom rose up early, and stood beside the way of the gate—. v. 4. O that I were made judge in this land—. Prov. xxv. 27. for men to search their own glory is not glory.

¶40Secondly, pride, when a man values himself without merit, or more highly than his merits deserve, or is elated by some insignificant circumstance. 2 Sam. xxii. 28. thine eyes are upon the haughty, that thou mayest bring them down. Prov. vi. 16, 17. these six things doth Jehovah hate ….. a proud look—. xv. 25. Jehovah will destroy the house of the proud. xvi. 5. every one that is proud in heart is an abomination to Jehovah. v. 18. pride goeth before destruction. xviii. 12. before destruction the heart of man is haughty. xxi. 4. an high look, and a proud heart—. xxix. 23. a man's pride shall bring him low.

¶41Thirdly, pusillanimity; of which Saul when chosen king is an example, 1 Sam. x. 21, 22. when they sought him, he could not be found…. behold, he hath hid himself among the stuff.

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 | |---|---|---|---| | ¶16 `Eccles. ii. 27` | `Eccles. ii. 26` | Eccl 2 | +1 | | ¶16 `et iv. 4` | `iv. 8` | Eccl 4 | J–T's `CAPUT IIII` opens at KJV 4:5 — +4 | | ¶16 `Isa. lvii. 21` | `Isai. lvii. 17` | Isa 57 | +4 | | ¶21 `Eccles. iv. 1, 2` | `Eccles. iv. 5, 6` | Eccl 4 | +4 | | ¶27 `Prov. xii. 8` | `xii. 9` | Prov 12 | −1 | | ¶33 `Isa. iii. 10` | `Isai. iii. 9` | Isa 3 | +1 through the whole chapter |