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From filthy actions at all times forbear, Whether with others, or alone you are, And of all things, your self learn to revere.
For either when we commit any FIL∣THY
THING alone, we think that in∣different which we would never have done in the presence of another for the very shame of communication. Or on the contrary, we doe some things with others which we had abstain'd from had we not been emboldened by the commu∣nion of Accomplices. For which reason he has cut off both pretences for the com∣mission of evil. For if what is FILTHY be really to be avoided, it can never be∣come eligible from any circumstances. Therefore he join'd these two together, NEITHER IN ANOTHER'S PRE∣SENCE, NOR IN PRIVATE. So that neither solitude might invite you to any indecency, nor Companions in sin coun∣tenance and abet you in the practice of it. Then he adds the reason which is the on∣ly preservative against vice, when he says, REVERENCE YOUR SELF ABOVE ALL THINGS. For if you have once an habitual reverence of your self, you will have every where a most intimate Guardian whom you will stand in awe of, and from whom you can never with∣draw your self. For many when retired from their friends and domesticks, have taken liberty to act such things, which in their presence they would have blush'd to
commit. But had they no witness? I omit God (for he is thought to be far off) but had they not themselves, and the testimony of Conscience? They had truly, but they did not consider it, being immers'd wholly in their passions. But such men as these dishonour their reason, and degrade it below a Slave.
Be then an intimate Guardian to your self, and from the consideration of your own privity, begin your abhorrence of evil. For self-reverence does necessarily beget an avoidance of filthy things, and whatsoever is unworthy of an Intelligent nature.
But now how he that thus abhors Evil should familiarize himself to Vertue, he proceeds to shew.