The excellency of moral vertue, from the serious exhortation of St. Paul to the practice of it in several discourses upon Phil. 4. 8. : to which is added, A discourse of sincerity, from John i. 47 / by Henry Hallywell ...

Phil. 4.8.

Finally Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any Virtue, and if there be any Praise, think on these things.

THE true life and spi∣rit of Religion consists not in dry and barren Speculation, but in Practice: And that we may the better know what is the matter of our Practice, the Apostle here

instances in divers Moral Duties which frequently occur in the life of Man; and indeed seems to resolve all Religion into the seri∣ous and hearty Regulation of the Life and Actions according to the Rules and Measures of Virtue.

And because Morality by some hath been too much slighted and undervalued, and a Moral Man looked upon but as a more refined Reprobate or Cast-away, I shall endeavour to make good this in the first place,

That the sincere Practice of Mo∣ral Virtue is the Ground work and Foundation of that Life by which we must be saved: or, That the main and substantial part of Reli¦gion consists in the Practice of Mo∣ral Virtue.

For to be a Christian is to be all this that the Apostle menti∣ons; to be true in our Words and Promises, to be honest in

walking answerably to the Digni∣ty of our Natures, to be just in our dealings one with another, to be pure in our Bodies and Souls, and to practise such things as are lovely and of good report amongst the best and wisest Men.

And if there were any Pagans that ever attained to this high and excellent pitch, they must be reckoned amongst those that were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fitly disposed for the Kingdom of God,* 1.1 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ranked and set in order for Eternal Life. And whoever thinks himself to be a Christian without the due obser∣vance of these and such like Du∣ties which flow from true and right Reason, he has the name indeed, but wants the thing it self, and does but cheat and deceive himself, and will hereaf∣ter feel the ill effects of his delu∣sion

when he comes into the o∣ther World.

By Morality then I understand all these Virtues the Apostle men∣tions, and whatever else is con∣sonant to true and right Reason, and tends to the improving and bettering the Life of Man.

I do not say that the Practice of these Virtues alone will save a Man, because the Gospel is set at something a higher Pitch, and requires such a Nature as cannot be attained barely by these: But this I say, that all these Virtues are the foundation of our Salvati∣on, and without the sincere Pra∣ctice of these we shall never be saved. They are as necessary to Salvation, as the casting of Corn into the Ground is to the future Harvest. And he that is not right in the practice of these, let him otherwise never so much ap∣plaud himself, is so far from be∣ing

a true Christian, that he is but a dissembling Hypocrite both in the sight of God and Man.

Now that the main of Christi∣an Religion consists in the Pra∣ctice of Moral-Virtue will ap∣pear;

1. In that God in the Scrip∣tures seems to set this as the ulti∣mate end and perfection of Reli∣gion.

Micah 6.8. What doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God? that is, God requires nothing more or greater in comparison of these: for otherwise there were other things which God required as im∣mediate parts of his Worship, and a Prevarication in which had doubtless been a very great sin; but he required the Practice of these Virtues chiefly, and in re∣spect

of themselves, and de∣clares, that the doing these things is more grateful to him than a Thousand Sacrifices. And Christ himself approved of what the Scribe said, Mark 12.33. That to love the Lord with all our heart, with all our understanding, and with all our Soul, and with all our strength, and to love our Neigh∣bour as our selves, is more than all Burnt-Offerings and Sacrifices. For though God had commanded the Daily Sacrifice to be offered, yet the practice of Moral Virtue was more pleasing to him, this hav∣ing an inward Goodness and Loveliness in it, which the other had not. Nay, God disdains and reproaches even the Acts of his own Worship, when they are performed by Men of unholy Lives and Conversations, as we read Isa. 1.11. To what purpose is the multitude of your Sacrifices

unto me, saith the Lord? I am full of the Burnt-Offerings of Rams, and the fat of fed Beasts, and I de∣light not in the blood of Bullocks, or of Lambs, or of He-goats. Here is a manifest slighting even of those very Acts of Worship which he himself had injoined; and what should be the reason that the Lord should abhor his own Offering, and not be pleased with what he himself had command∣ed? We find it expressed, Verse 15. Your hands are full of Blood. They were guilty of open Viola∣tions and Transgressions of the Eternal Laws of Nature. There∣fore it follows, Verse 16. Wash ye, make ye clean; put away the evil of your doings from before my eyes, cease to do evil, learn to do well, relieve the Oppressed, judg the Fatherless, and plead for the Widow.

From hence you see that it is clear as the Sun, that God puts a higher estimate and value upon the faithful discharge of these Moral Duties of Religion, than he does upon the immediate Acts of his own Worship. And that whatsoever Service is performed to him, it is no further accepta∣ble than as it stands in Conjun∣ction with Acts of Kindness, Be∣neficence, Justice, and Equity, towards our Fellow-Creatures. Nay our Saviour himself and his Apostles, when they would give us a brief Summary or Compen∣dium of Religion, they always make the practice of Moral-Vir∣tue to be the main part and foun∣dation of it. For thus our bles∣sed Lord himself says, that to love God and our Neighbour, are the substance of the Law and the Prophets. And St. James tells us, Chap. 1.27. that true Religi∣on

before God and the Father is this, To visit the Fatherless and Widows in their Affliction, and to keep himself unspotted from the World.

Moreover, the value that God puts upon Moral-Virtue, is so great, that when the Scripture gives a Character of any person that is dear and acceptable to God, the description is for the most part drawn from instances of Morality. In the 31st Chapter of Job, we find that Holy Man making a profession of his Inno∣cency and Integrity, and all the instances he gives of it, are but so many Acts of Moral-Virtue; yet has he this Commendation given him, That he was a perfect and upright man, one that feared God, and eschewed Evil, Job 1.1. And that which indeared Corneli∣us to God, and made him be thought worthy of the Visit of

an Angel first, and then of an Apostle, was, (as we read, Acts 10.2.) That he was a just and de∣vout Man, one that feared God with all his House, and gave much Alms to the people; and prayed to God always. Insomuch that St. Peter makes this general Dedu∣ction and Conclusion from it, Verse 34, 35. Of a truth, I per∣ceive that God is no respecter of per∣sons, but in every Nation he that fears him, and worketh righteous∣ness, is accepted with him. As if the Apostle had said, In all times and ages whoever he be, and in whatsoever part of the World, that acknowledges the being of a God, and sincerely honours him, and lives up as near as he can to the Prescriptions of right Reason, that Almighty Being looks down with a favourable Eye upon him.

Certain it is, that Christianity it self whose ultimate end is the Salvation and Blessedness of Man∣kind hath therefore appeared, (saith St. Paul, Tit. 2.12.) teaching us, That denying all Ʋn∣godliness and Worldly Lusts, we should live soberly, righteously, and godly, in this present World. Which is nothing but the perfe∣ction of Morality. And that we may conclude this Argument, when the Apostle would give us the Character of a compleat and full grown Christian, he says, Heb. 5.14. that he is such a one who by reason of use hath his Senses exercised to discern both good and evil. So that the Per∣fection of all Religion is made to consist in having a vital rellish and discrimination of good and evil.

2. By these Moral Actions we partake of the Nature of God. The Apostle in 2 Pet. 1.4. makes the ultimate End and grand De∣sign of Christian Religion, to be our partaking of a Divine Na∣ture. Now the Nature of God, as it is communicated to us, does not consist in Wisdom or Power, but in Goodness and Truth, in Holyness, Justice and Equity, in Love, Commiseration and Pi∣ty. All which are Moral Excel∣lencies and Perfections, and as we partake more or less of them, so do we more or less resemble and draw down God into our Souls. The Eternity, Omnisci∣ence and Omnipotency of God, are no where set as our Copies to follow; for these are Incommu∣nicable Properties of his Nature; but in all his Moral-Perfections, we are to imitate and become like unto him. It is by his Holiness

and Purity, by his Love and Goodness, that God falls down into our Souls, and impregnates them with his Sacred Life, and forms there his own Image and Likeness. And we cannot doubt but that which so nearly resem∣bles God, and is nothing but his own Life and Nature copyed out and implanted in his Creatures, must needs be most of all valued and respected by him; and we are in his Favour as we increase in Holyness and Purity, in Truth, Goodness and Righteousness.

Now that God accounts these Things most dear to him, is evi∣dent from that Example he pro∣poses to us for our Imitation, that is, The Example of our Lord and Saviour Jesus Christ, who was God dwelling in our Nature, and in whom that Divine Life, which is the highest Perfection of Men and Angels, was most clearly

and conspicuously discovered. And the great Things which have made the Life of Christ Ex∣amplary, and set as a Godlike Pattern for us to follow, were

1. His Superlative Love and Charity; designing not so much his own Interest, as the univer∣sal and common Good of all the World. His Kindness and Com∣passions were not circumscribed to this or that particular sort of Men, but extended and commu∣nicated to all that were capable of them. He made no distincti∣on of Age or Sex or Parties, but scattered his Bounty to all, and filled all Places and all Persons with Joy and Gladness by his Presence. And whenever he made use of that Almighty Pow∣er which resided in him, it was not to the Harm and Damage, but to the Support and Relief of those he conversed withal.

2. Again, he made his Life an Examplary Pattern to us in his Humility, and the Resignation of his Mind to the Divine Will and Pleasure. For we never find our Saviour ever arrogating any Praise or Glory to himself, but refers all the Glory of his Actions to God. Insomuch as (though he knew himself to be Innocent and without Sin, yet) he refu∣ses to be called Good, saying, That none was good, save one, that is, God. And whatever his Con∣dition was, he never murmured or repined at it, but entirely committed himself to the wise Providence and Disposal of God. Nor did he ever desire the ful∣filling his own Will and Desires any further, than they might consist with the good Pleasure of his Heavenly Father.

3. And then lastly, Our Lord has given us a clear Example of an

unspotted Purity both of Body and Soul. He conversed with a Wicked and Censorious World, with Men that lay at the catch to ensnare him, and yet we do not read they could ever fasten any Sin upon him. And as his Soul was ever kept undefiled and un∣spotted from the World, so his Body was never polluted by any inordinate Pleasure or Excess; but both Body and Soul remained always pure as the Temple of the Living God. Here now is that Divine Nature that we are called to partake of, and this is the perfect Image and Resem∣blance of the Divinity that we are to be conformed to; and yet these are no other than Moral Vertues; and our partaking of the Nature of God is the confor∣mity of our Souls to these and such like Rules of Eternal Rea∣son.

3. The Practice of Moral Vir∣tues is so absolutely necessary, that without it we can never perform any Christian and Ac∣ceptable Service unto God. The Ten Commandments must first be kept before we can arrive to that higher measure of Perfection re∣quired of us under the Gospel; and we must first be good Men before we can be good Christi∣ans; and none can be good, ex∣cept he be true and faithful, and just and honest. For what Sign can that Man give that he desires to be like to God in Justice and Equity, who never omits any occasion of injuring and defraud∣ing his Neighbour? How can he be said to be a Follower of Jesus, who went about doing good, that will neither afford Relief to the Bodies or Souls of Men? God is Love, but when Men live in Envy and Hatred and Malice, it

were strange they should be like to God. Suppose any Person should say, That he desires and hopes to inherit the pure State of Angels hereafter; can we be∣lieve this, when we see him at the same time pursuing all beastly and sensual Pleasures? The Pra∣ctice of Moral Vertue is a thing that God has put into our Power, and he requires that we should be faithful to it; because from hence Springs that new Nature which is wrought in us by the over∣shadowing Power of the Spirit of God. There is such a near con∣nection between these Moral Vir∣tues, and that Divine Life which Jesus came to plant in our Souls, that one cannot be without the other; nor can we perform any Service acceptable to God, while we either neglect, or are false in the Practice of these.

These are the Arguments which may serve to enforce the serious Practice of Vertue in ge∣neral upon us, and to let us know that the esteem which God hath of us, is according to our Growth and Progress in it. All other Qualifications are of little or no worth in Comparison of this. And if we are defective here, though we are otherwise never so gloriously accomplished, it will do us no good.

We may now briefly consider the Incouragements the Apostle gives to the faithful Discharge of these Virtues in general. They are these two, express'd, v. 9.

1. That these things are not new nor strange; the Apostle desires nothing but what they had learnt, and heard, and seen in him. If they feared the Truth of what he said, they should look

on him, and see if his Life and Actions were not conformable to his Doctrin. Examples are ve∣ry great Encouragements to a Holy Life; and Christians ought not to walk every Man by himself, but imitate and stir up and follow one another in the same Course of Holiness. That as they offer up the same Com∣mon Petitions and Prayers for themselves and all Mankind, so they should all strive together and incourage one another in the same way of Virtue; that so at last they may all come to the glo∣ry and felicity of Jesus who is gone before them.

2. He tells them the God of Peace should be with them in so doing. The highest Motive and Incentive to the Practice of Holi∣ness and Virtue that can be thought of. Though all the

World be in a Storm and Confu∣sion about us, yet so long as we are Holy and Good, that God who Creates an Everlasting Peace for Righteous Men, shall be al∣ways with us. And where he is present there is an Eternal Qui∣etness and Calm: God will never forsake his own Life and Nature; and Holiness being the very Na∣ture of God, he cannot but love and regard it wherever he finds it in any person. Though Earthly Parents may forget their Chil∣dren, yet God cannot be unmind∣ful of those that are Good, Vir∣tuous and Holy. He can never withdraw himself from them, but will continually visit them with his Powerful Love. He gives them that Peace of Con∣science in this Life, that the World cannot give, and brings them at last to that Land of Peace and Blessedness where there is no

Disturbance or Alteration.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are true.

The Gospel being given to a∣mend the Manners, and reform the Lives of Mankind, and to bring into use those Virtues which began to grow out of fashion through the general Wickedness and Corruption of the World; the Apostle begins with Truth; Whatsoever things are true.

Now Truth is to be consider∣ed,

1. As it refers purely to the Understanding.

2. As it relates to Practice.

First in Opinions, and in refe∣rence to our belief of any Do∣ctrin

that is propounded to us; and thus 'tis opposed to Error or Falshood and Heresie. So that when the Apostle injoins us to follow those things that are true, he would have us entertain no o∣ther Doctrins but such as are purely Christian.

Now although a good Christi∣an that believes the Scriptures, and sincerely endeavours to un∣derstand them aright, and to lead his Life according to them, may be well assured, that God will keep him from all Errors that are destructive of his Salvation; yet because Error is so various, and that there be too many who act the Devil's part, and make it their business to delude Harmless and Innocent Persons; it will not be amiss to lay down some few Rules, whereby we may discern true Doctrins from false, and se∣cure our selves in a good measure

from being imposed upon. For the Scripture being a Book that is not all of the same Nature, nor written by one Man in the same Method and Style, but is filled in some places with Advices and Counsels to that which is best; sometimes with Precepts and Commands; and in other places with dark and obscure Prophe∣sies; and lastly, with the choi∣cest Parts of true Reason and Knowledg, though often deliver∣ed in somewhat a Mysterious way: These things being consi∣dered, it is impossible that all Men should have the same Thoughts and Apprehensions, and conceive of all places in the Scripture after the same way and manner. Hence it comes to pass that some Men through weakness and carelesness, and others out of design, broach many Errors and Falshoods, and spread them a∣broad in the World.

Therefore if there may be some plain Rules set down, which may serve as a Mark to guide us in a doubtful and dangerous way, it cannot but be gratefully recei∣ved by every one that loves Inge∣nuity and Truth.

1. Therefore, whatever Do∣ctrin is repugnant and inconsi∣stent with the Goodness, Wis∣dom and Power of God, it is to be rejected as an Error. For the Goodness, Wisdom and Power of God are so manifest in all things, and in all places, that as no Man can miss of the know∣ledg of the Being of his Creator, so it cannot be a Truth that seeks to diminish and obscure those Es∣sential Attributes of the Deity which so evidently appear throughout all the Tracts of Im∣mense space.

Thus then, when we look in∣to the Frame of the World, nay, but into the Fabrick of our own Nature, and see with what won∣derful Art and Contrivance things are made, and how each Part is subservient and conspires to one great End and Purpose, that is, for the good of the whole; this very Consideration, That things are made and framed for Ends and Designs, will lead us to the knowledg of a Conscious and In∣telligent Nature, which is no o∣ther than an infinitely Good, and Wise, and Powerful God. There∣fore if any one should go about to perswade us, that either the Beautiful Frame of this visible World, or the Admirable Stru∣cture of Humane Bodies in which is lodged so much Art and Skill, had no other Original but blind Chance and Fortune, and arose from the Fortuitous Coalitions of

Atoms; we cannot but look up∣on it at first sight as an Error and Delusion, because it derogates and takes away from that Infinite Power and Wisdom, which we behold in the making even of the least thing in the World.

Again, if any Person should tell us, that God made the great∣est part of Mankind on purpose to Damn them, without any Con∣sideration of their Sin and Pro∣vocations: It is impossible (keep∣ing our selves to this Rule) that ever we should believe such a Doctrin, because it is so contrary to his Goodness and Love, which as it brought all things into Be∣ing for no other end, but that they might be Happy, so it will never destroy or turn any thing out of that Happy State, with∣out it's own demerit and de∣fault.

To instance once more; If a∣ny Man shall Teach, That the Commands of God are impossi∣ble to be performed, and that though he invite all Men, yet he denies sufficient Grace to the greatest part of them, whereby they may be inabled to Obey him, and be Extricated out of their Miserable Condition:

By this Rule we ought to look upon such a Doctrin as a down∣right Falshood: Because it is cer∣tain, that an Infinitely Wise and Good God cannot command and injoin Impossibilities; nor exact and require Men's Obedience to his Laws, without furnishing them with a sufficient Power whereby to do them. And to do otherwise, would so little de∣serve the Name of Justice and Equity, that it would be no bet∣ter than Tyranny and unaccount∣able Self-will.

Hence now it follows, not on∣ly in these Instances, but in any other Doctrins whatever; if they any way lessen the Good∣ness, Wisdom, or Power of God; if they disparage all or any of these Attributes, such Doctrins can never be true. For Truth is always the same and a∣like, and is ever found agreeable with the Nature of God, who is the Fountain of all Truth.

2. If any thing be taught that is contrary to the undoubted Principles of found Reason, or the clear Evidence of Sense, it is to be looked upon as False.

Because Reason is that Lamp or Candle of the Lord which he has lighted and set up in the Soul of Man, whereby it is able to make a difference, and discern between Truth and Falshood. And our Senses are another infal∣lible

means of Communicating the true Knowledg of things to us, when they are sound and not vitiated, and their Objects duly and conveniently Circumstanti∣ated. Now as our Eyes and Ears were given us to discern Objects of Sight and Hearing; so are our Reasons to discern those things that belong to Reason. And as no Man, (but such a one as is Crazed in his Intellectuals,) will distrust his Eyes or Ears when their Objects are duly pla∣ced; so neither will he distrust his Reason when it Acts accord∣ing to those common and self-evi∣dent Notions upon which all Rea∣son is founded. And that this may yet be more manifest, it is to be Considered, that the Na∣ture of Man is not indifferent to Truth or Falshood; that is, no Man can believe what he pleases whether right or wrong. It is

not in the Power of any to be∣lieve that to be True, which he knows to be False, because there is such an ungratefulness and dis∣agreeableness between Falshood and the Rational Nature of Man; and to believe a Falshood, were to offer Violence to our Rational Faculties.

Wherefore, because it is not in the Power of Man to believe or disbelieve at his Pleasure, his Understanding being limited and bound up by those Eternal Rules of Truth and Falshood, it is clear, that Right Reason must be the measure of Truth and False∣hood, and consequently that Do∣ctrin must be False that is con∣trary to Reason. To give some light to this in a particular In∣stance: Our Adversaries of the Romish Church say, that Tran∣substantiation is True, that is, that the Consecrated Wafer, and

every Crum of it, is the whole and entire Body of Christ that hung upon the Cross: But ac∣cording to this Rule, it is utter∣ly False, because it is contrary to the Reason and Sense of Man∣kind. It is contrary to Reason, because Christ's Natural Body cannot be in Heaven, and at the same time, without any continu∣ation of it self, be in a Thousand distant Places upon Earth. And it is contrary to the Evidence of Sense, because Three of our Sen∣ses, viz. our Tasting, Touching, and Seeing, inform us, that it is still Bread. And if our Faculties may deceive us in their proper Objects, it is impossible we should ever arrive to the certain know∣ledg of any Thing, but must be Condemn'd to an Eternal Scep∣ticism. But that our Senses are true Judges when they are right∣ly Circumstantiated, appears from

all the Miracles which our Savi∣our wrought, which are only so many Appeals to the Evidence of Sense.

3. Whatever Doctrin or Opi∣nion there be in Religion that does not drive at Holiness of Life, nor design the Perfection of Men's Souls, it is to be looked up∣on all one as if it were False.

For all the Mysteries and Truths of the Christian Religion are such, as some way or other serve to be∣get in us a true Fear and Reve∣rence of God, and tend to the making us better. Their Design is to communicate such a know∣ledg of God and of his Works to us, as may affect our Hearts, and render us more God-like. Holi∣ness is the Intent and Purpose of the whole Gospel, and whatever does not in some measure pro∣mote and advance a Pious and

Religious Life, cannot be belie∣ved to come from God.

Thus if a Man shall imagine that a bare Naked Faith, with∣out an inward Change and Re∣novation of the Mind is enough to save him; or if he shall frame to himself any Opinion that gives any Liberty, Indulgence, or Al∣lowance, to any Sin: These and such like Fancies are utterly False and to be Abhorred, because they destroy the great End of Religi∣on, which is the inward Holi∣ness, Purity and Sanctity of the Mind and Spirit.

By these Rules we may Exa∣min the Truth of all Doctrins propounded to us, in order to God and to Religion. And this may serve as an Explication of Truth as it relates to the Under∣standing.

2. Truth as it relates to Pra∣ctice, is properly Veracity, and is opposed to Lying and Deceit. To be plain and true hearted in our Words and Promises accord∣ing to the simplicity of the Go∣spel. So that when the Apostle bids us mind such things as are true, it is all one with his Exhor∣tation, Ephes. 4.25. Wherefore putting away Lying, speak every Man the Truth with his Neighbour. For God being a God of Truth, and not capable of deceiving Men either in his Words or Promises, he would have Men to be like un∣to him. And this Duty is neces∣sary upon these Two Accounts;

1. From the Conformity and Likeness it hath to the Nature of God.

God is represented in the Old Testament by the Holy One of Israel that cannot Lie; and in

the New, the Apostle Argues from the Immutability of the Nature of God, that it is impos∣sible for him to Lie or to Deceive. For to Lie is a Weakness, Sick∣ness, and Imperfection of the Mind, which God cannot be subject to. No Power or Force can constrain him to do o∣therwise than his Nature wills; and his Counsels and Will being directed by an Infinite Goodness and Wisdom, there cannot be in him any Variableness, Inconstan∣cy, or shadow of turning. And he is most like unto God who stands Confidently and Immuta∣bly to what is True and Right. For Truth deriving from an Infi∣nite and Almighty Being, is bold, and takes place, when Deceit and Falshood is put to its Shifts, and runs into holes, hating the light. Therefore the wiser Heathens used to say, That to speak the

Truth, and to do Good, were things that made us most like to God. And most certain it is, that the more a Man swerves and declines from Truth, the further he is re∣moved from a Participation of the Nature of God. Hence when the Jews would not believe our Saviour, who testified that Truth he had received of God, he tells them, John 8.44. They were of their Father the Devil, who was a Lyar, and the Father of it. He was the first Inventer and the first Author of Lies in the World: Therefore, (says Christ,) when he speaketh a Lie, he speaketh of his own. 'Tis none of God's Cre∣ation, but an effect which he is the sole Cause and Author and Original of. When that foul Spirit had once disjoined and se∣parated himself from God, then he began to Lie and to Deceive, and taught Men to do so too;

which shewed the weakness of his Nature, when once it became uncentred and unhinged from that Stable and Unchangeable Be∣ing who is Truth it self.

2. Truth is the Bond and Foun∣dation of all Civil Society. There is no Commerce or Intercourse between Men in the World with∣out this. And hence it is that a Liar is banished and excluded from all sober Society; and the Reason is, because he destroys that which God and Nature or∣dained should preserve and main∣tain a Correspondence one with another. Therefore the very For∣mality, that is, the Nature of a Lie includes in it a piece of Inju∣stice, and is a real Injury done to another. For Words and Ex∣pressions being only the significa∣tions of our Minds one to another, every Man has a right of judging

and understanding by these what is signified to him. Now when a Man tells a Lie, he imposes up∣on his Neighbour, and deprives him of his Right, by making him to believe quite contrary to what the things are. Therefore our Blessed Saviour tells us, That for every idle Word that Men shall speak, they shall be accountable, Mat. 12.36. which is not meant of every impertinent or useless, but every vain or false Word, i. e. for every Lie. And there is a great deal of Reason for this, because he that Lies to another, not only betrays the Effeminate∣ness and Weakness of his Na∣ture, but is really injurious to his Neighbour, and destroys and undermines that which is the common Cement and Bond by which Societies are incorporated together.

Wherefore let it be every Man's Care to avoid all Fraud and Dissimulation in his Words and Actions. For nothing is more unbecoming a Man, much more undecent and odious is it in a Christian, who professes a Re∣ligion that owns the greatest sim∣plicity and openness, and free∣dom, and plain-heartedness in the World. Our Blessed Saviour tho' he many times prudently avoided Captious and Ensharing Questi∣ons, yet when he was demanded an Account of that for which he came into the World, i. e. whe∣ther he were the Christ, or the true Messiah, he owns it, though he knew this very Truth would cost him his Life. When the Cause of God and a good Con∣science lies at stake, then Truth must in a particular manner shew it self: For to Dissemble and to be False to this, is to betray the

Religion that we profess. There∣fore we find among the Cata∣logue of those that are excluded from the Kingdom of Heaven, are all such as love and make a Lie, Revel. 22.15. not only such as make Deceits and Dissimulati∣ons to betray the Truth, but such as love and delight in such Trea∣cherous Actions. And in ex∣press terms, God Almighty Threatens all Liars, Revel. 21.8. That they shall have their Por∣tion in the Lake that burns with Fire and Brimstone. Because Falshood is not only contrary to the Nature of God, and sinks us into a Condition the furthest re∣moved from him, but destroys the Interest of Christianity, which requires in all its Profes∣sors the greatest Truth and Faith∣fulness in all their Words and Actions. Christ came to pro∣mote a Fair and Innocent Nature

in the World, which cannot con∣sist with those Blemishes and Spots that attend Lying and De∣ceit. Truth is plain and easie, but a Lie is crooked and perverse, and made up of many windings and turnings. So that he that considers the Nature of God who is absolute Truth, the Interest of Religion, and the Good of Man∣kind, will not think such an Ex∣hortation as this to be unseasona∣ble, but will with all diligence pursue and follow such things as are true.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are honest.

Besides what we have here dis∣coursed of Virtue in general, we may further Note, that these and such like are the Moral Furniture of our Souls; they are the Tran∣scripts and Derivations of the

Nature of God, which however by a long Degeneracy they seem to be worn out, and the Traces of them in many to be scarce vi∣sible; yet there is such a Cog∣nation and Congruity between them and the Nature of our Souls, that they are ready to embrace whenever duly offered to them.

After having advised to things true, the Apostle comes next to whatsoever things are honest: which is not to be taken in a strict signification, as Honesty is a part of Justice, (for that St. Paul mentions afterwards,) but the word [honest] here must be taken in a larger signification, for whatever is becoming. So the Word in the Original imports, whatever is venerable, grave, de∣cent and becoming.

For doubtless there is such a thing as Natural Decency and

Decorum, which may be rated according to the different Circum∣stances and Qualifications of Men. Thus some things may pass irreprehensible in a private Person, which are unbecoming a Prince. And that which may be allowed in another would yet be unfit for a Minister of the Gospel, who is to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Tim. 3.2. of good behaviour, which in Verse 8. is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Grave, i. e. Adorned with a comely Gravity and Decency in his whole Conversation. So that whatever Degree or Place a Man holds in the World, he ought to Act suitably and agreeably to it. Thus Parents and Masters ought to set their Children and Servants an Example of Gravity and Be∣comingness. Which though in many things it is to be taken and measured from the Use and Cu∣stom

of the Place and Nation wherein they are, yet there are some General Rules of becoming∣ness which Nature and Reason will furnish us withal. For Grave, and Venerable, and Be∣coming, being Things of a Moral Nature, it is certain, that there is some Rule and Measure, where∣by these things are to be known, as well as for any other Vertue. As,

1. This Gravity and Become∣ingness which the Apostle advises us to follow, requires that we Act in all things suitably to the Dignity of our Nature. We are to Consider, that God hath made us Rational Creatures, and endu∣ed us with a Power of discerning between Moral Good and Evil. Now we having the Laws of Good and Evil, of what is Base and Deformed, and what is Ho∣nest

and Becoming engraven up∣on our Souls, whenever we Trans∣gress these Rules, we Act contra∣ry to the Excellency and Dignity of our Nature. Hence was that Precept of the Philosophers, Re∣verere teipsum, Reverence thy self, i. e. Take Care that thou Act not below the Dignity and Emi∣nency of thy Nature. For Right Reason being that Rule and Mea∣sure according to which all our Actions are to be formed and squared, whenever we swerve and deviate from that Rule, we go below and debase our Na∣tures.

And this Superiority of Rea∣son over all our Animal and Bru∣tish Passions and Inclinations is denoted in Gen. 1.28. where God bids Man have Dominion over the Fish of the Sea, and over the Fowl of the Air, and over every living thing that moveth upon the

Earth. There are many Passions and Affections and Sensations which arise from the Body, and as they are Innocent in them∣selves, so they are Necessary to the Perfection of our Nature. Wherefore Man being made af∣ter the Image of God, he has likewise an Empire and Rule and Dominion given him over all his Bodily Affections and Inclinati∣ons to moderate and guide them in the lesser World, as God doth all the parts of the greater throughout the whole Creation. Thus St. Jude, Verse 6, speaking of the Lapsed Angels, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which kept not their first Estate, the Vulgar Latin has it, Principatum suum non ser∣vaverunt; which is thus expres∣sed by Simplicius after the Plato∣nical manner,* 1.2 and in terms very little different from the Apostle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, neg∣lecting

that Archical Power wherein consisted their similitude with God, and giving themselves up to the Conduct of their irra∣tional Appetites. Now when the Bruitish Life leads us astray from the Government of Reason, and we cast away that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that Principality and Archical Rule wherewith God hath invest∣ed us over all our Corporeal Passi∣ons and Affections, then the Or∣der of the Creation is inverted, and the Beast governs the Man; than which nothing can appear more unbecoming and unhand∣some to every one that hath any spiritual sense and discerning in him.

It was an Evil which Solomon says he saw under the Sun, Ec∣cles. 10.7. Servants upon Horses, and Princes walking as Servants upon the Earth. The Moral is true in every Wicked Man, in

whom Reason is dethron'd, and the lowest of his Appetites and Desires command and force him to obey them. For any Man therefore by Intemperance, De∣bauchery, and a lawless pursuit after sensual Pleasures, to abuse any Power of his Body, or Fa∣culty of his Soul, he does that which is Dishonest and Uncome∣ly, in forcing Reason from its Seat, and setting up his Brutish Lusts in its stead.

To be carried out in a fond doating upon the World, and an immoderate love of Sensual Va∣nities, and to follow them with a mighty eagerness and desire, as if they were the ultimate Happi∣ness of Man, it is to debase and dishonour our Souls. It is an abuse and a slur cast upon Hu∣mane Nature, because we make use of it to those Purposes which God never intended it for. In

like manner, to be over-curious in making Provision for the Body, and to bestow too much time in Decking and Adorning that to the Prejudice and Neglect of the Soul; it is what is unbe∣coming and dishonourable to a Man; because 'tis a preferring our worser part before our Souls, which are much the Nobler half of us.

Now as for that Decency which ought to be even in our Apparel, it is to be measured by the Custom and Manners of the best and wisest Persons among whom we live; whose Judg∣ment in this Case ought by no means to be slighted or underva∣lued: The State likewise and Condition of Persons is to be Considered; They that are Gor∣geously Apparalled, and live Deli∣cately, (says Christ, Luke 7.25.) are in King's Courts. In which

our Saviour does not condemn the wearing of Rich Apparel, either as a thing undecent or un∣lawful, but seems to intimate, that the Quality and Condition of Persons is to be observed.

2. Gravity and Comeliness re∣quire, that in all our Actions we consider the end of our Beings; and that we Act suitably and a∣greeably to that end. Every thing is such as is the end to which it is determined; and as the end is more or less Noble, so is the Excellency of a Creature proportionably more or less. Now the highest and best end of Man as a Rational Creature must undoubtedly be the Participa∣tion of the Nature of God; for there is nothing in the World more Noble, nothing more Excellent than this. Wherefore all Comeliness and

Decorum consisting in an apt and due order and consent, it follows that we then Act the most Be∣coming, when we Act the most Agreeably and Consonantly to the Great and Universal End of our Beings. Therefore whatever it be that hinders our Communi∣cation with God, and our par∣taking of his Nature, so far forth it is Dishonest, Vile and Unsuita∣ble to our Intellectual Crea∣ture.

It was good Advice of the Wise Ben Syrack, Ecclesiast. 7.36. Remember the end, and thou shalt never do amiss. For he that Acts agreeably and conformably to the end of his Being, he Acts accord∣ing to that Order which God hath appointed, and therefore cannot be guilty of any thing that is Base and Unworthy. Let them seri∣ously Consider this who can qui∣etly and contentedly wallow and

tumble in Sensual Pleasures; who are never better pleased than when with the Serpent they are Creeping upon the Ground, and Licking the Dust; how infinite∣ly they deviate and swerve from that great End of their Creati∣on! Man was made to be united to God, and to Converse with him, and therefore hath such Fa∣culties and Powers in his Soul as are fitted to that Purpose. But when our Understandings and our Wills, when our Love and our Desires are taken up with the search and complacency they find in Worldly and Sensual Objects, these Faculties and Passions of our Souls are misplaced, which breeds a Disorder and a Confusi∣on; and this is what in it self is dishonest and unbecoming.

Every Excess and Exorbitan∣cy of our Passions is an Indecen∣cy, not only as it sinks a Man be∣low

the Dignity of his Nature, by Exalting the Brutish Part in him, but as it destroys and con∣tradicts the Great End of his Be∣ing, that is, his Participation of the Divine Nature, which is the most Calm, and Uniform, and Sedate thing in the World.

3. Gravity and Becomingness command us to Treat Holy Things and Persons with that Re∣verence that is due and proper to them.

Virtue is not a thing that is merely acquired, and transfused into us from without, but rather an Exsuscitation and raising up of those Intellectual Principles, Pro re nata, and according as the Circumstances of Humane Acti∣ons invite, which were Essenti∣ally Engraven and Sealed upon the Soul at her first Creation. And amongst the Rest, this is

one of those Laws or Principles which are Connate and Born with us, That we should Reve∣rence our Superiors; and accord∣ing to the Degrees of their Su∣periority, so our Reverence and Esteem and Honour are to be paid. Thus God is to be Ho∣noured with the highest Honour, to be Loved with the greatest Love, and Served with the most Chearful and Sincere Obedience, because he is the most Excellent Being, the Fruitful Cause and O∣riginal from whence all Things both in Heaven and Earth flow and derive themselves.

And if it be Judged among all Nations a thing very unbecome∣ing to deride and treat our Pa∣rents with Contempt and Scorn, much more is it when this Abuse is offered to God himself, and passes upon Things or Persons that for his sake are called Holy.

It is one of the Great and Crying Sins of this Age, that Men are grown of such a light and frothy Temper, as to think it the great∣est part of their Wit to Laugh at the Notion of a God, to Ridicule the Scriptures, and to Expose to Scorn the Sacred Person of our Blessed Saviour. And he that can do this with the finest Fancy, and Cloth the Lewdness of his Mind in the Neatest Dress, is Applauded by the rest of the Herd, and passes for a most Ex∣quisite Wit; though it be such a kind of Wit as the Devils themselves are either Ashamed or Afraid to make use of, (for they tremble at the thoughts of God,) but these Whifflers who have neither Learning nor good Man∣ners, are neither Afraid nor A∣shamed by their Rude Drolling and Buffooning to Expose to Con∣tempt all that which the wisest

and best Men in the World have always had the greatest Venera∣tion for. And how Unbecoming and Uncivil a Thing this is, the Universal Sense of Mankind speaks aloud, and whoever has but a dram of true Wisdom and Understanding left in him, must needs Abhor it, as contrary to that Gravity which Nature her self instructs Men in.

4. To Expose any Man to Scorn and Contempt for any Im∣perfection of Body or Mind, is inconsistent with the Rules of Gravity and Decorum. For as for the Imbecillities and Imperfecti∣ons of the Mind, since all Mens Souls were Cast in the same Mould, and the distinction that is made, proceeding from a hid∣den and reserved Providence al∣together unknown to us, it were very Unbecoming to Expose them

to Scorn for that whose Reasons we are perfectly Ignorant of. A Fool is rather the Object of our Pity and Commiseration, than of our Contempt and Derision. And to Vilifie and Upbraid another for any Defect or Deformity of Body, it is to Upbraid him for that which was no more in his Power to help, than it was in his Power not to be Born. Least of all does it become us to make our selves Merry with other Mens Sins, but rather to Mourn and Weep that they are so degene∣rate and fallen from the Excellen∣cy and Height of their Creation. And as for their Follies, though they may seem to give an Occa∣sion for Derision, yet it is better to imitate the sad and sober Tem∣per of the Holy Jesus, of whom we Read that he sometimes Wept, but never that he Laught.

5. Lastly, Christian Gravity will Teach us to avoid all Filthi∣ness, and Foolish Talking and Jesting, which this Apostle St. Paul tells us, Ephes. 5.4. Are not convenient, i. e. they are not agreeable to that Gravity and Modesty that a Christian ought to Observe. Out of the Abun∣dance of the Heart the Mouth speaketh, and he that either uses or delights in Obscene and Filthy Discourse, it is a certain sign that the Frame and Temper of his Soul is strangely sunk and bemi∣red in Flesh and Blood. And though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ʋrbanity, which is here rendred [Jesting,] be reckoned by Aristotle as a Virtue that helps to Accomplish a Man, and those who neither willingly use, nor take any pleasure in Jests, are by him termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rustical: Yet as the one will hardly Merit the Name of Vir∣tue,

unless it be used with great Caution and Prudence, so the other is so far from Rusticity, that it may rather seem the Ex∣altedness and Heroicalness of the Mind, that Slights and Underva∣lues these little Flirts of Wit as Mean and Trivial. In a Word, We that profess Christianity ought to behave our selves with that Becomingness as that we may neither be Taxed with Su∣perciliousness, Pride, or Scorn, nor yet with a Vain, Light and Frothy Spirit.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are Just.

We have Discoursed of the Two First of these Virtues men∣tioned by St. Paul; the next in order is to Consider of such things as are Just. And let no Man look upon the Practice of

these Virtues as Mean and Light, and a thing of no Consequence; for whoever is defective in these can never truly pretend to Chri∣stianity. For the true Christian Life is made up of such things as these are; and he that is not true in his Words and Promises, that does not act suitably and agreea∣bly to that Nature God has im∣planted in him, and moreover can allow himself knowingly to defraud his Neighbour, whate∣ver plausible Covering he may shelter himself under, yet he can never pass for a true Christian in the sight of God or Man. We are too apt to believe that we shall be saved, though we transgress these Rules of Virtue; and we may go on and deceive our selves if we will, but when we come into the other World, we shall find the great Enquiry there to be, whether we have Acted ac∣cording

to the Prescriptions of Virtue or not. Hence it is that the Holy Apostle so fervently Exhorts us to the Observance of all Virtue, and particularly of that which is Just.

God has made Man a Reasona∣ble Creature, and by this distin∣guished him from Brutes. Now Right Reason is nothing but that Eternal Law which God has En∣graven upon every Man's Soul; and from this general Law of Reason are derived all Particular Virtues; amongst which this of Justice, which always supposes some Law, to which as to some standing Measure all its Acts must be Reduced and made Conforma∣ble. For Just in a large sense is no more than Crongruous and Agreeable: And there must be something which of necessity must be the Rule and Measure of this Congruity and Agreeable∣ness;

which can be nothing else but that Nature of Eternal Rea∣son that God hath formed in our Souls. Hence it follows, that to do that which is Just, is to do that which is Agreeable to Eter∣nal and Immutable Reason.

But the Words of the Apostle here, seem a little more restrain∣ed and confined, and when he says, Whatever things are Just, it is all one as whatsoever things are Righteous. Now Righteous∣ness that respects others, and then to be Just is to give every Man his due. And that we may know these things the better, Christ gives us an Excellent Rule (which is indeed the foundation of all Justice, and for which the very Heathens Reverenced Chri∣stianity,) Mat. 7.12. Whatever you would that Men should do to you, do ye so to them. Into this great Principle all Natural Ju∣stice

and Equity may be resolved. Which that we may not abuse by a wrong understanding of our Saviour's meaning, (as some are too apt to do, thereby to pal∣liate, excuse or shift off their Sin) there are Two things to be con∣sidered;

1. That it was not Christ's Mind to Confound the different States and Conditions of Men; as if by this Law Princes were bound to perform all those Duties back again to their Subjects, that their Subjects do to them: Or that Masters are bound to Obey their Servants, because they would have their Servants Obey them: Or that Parents should Reverence their Children, be∣cause their Children are obliged to Reverence and Honour them. For this would destroy all the differences of things, and set

Princes and People, Masters and Servants, Parents and Children, upon equal terms; which it was never Christ's intent to do. But only to consider how we would be dealt withal, if we were in the place of those we deal with, and to Act accordingly.

2. Nor did our Saviour intend that this Precept, [of doing as we would be done by,] should be enlarged to things Unjust, and against the Common and Publick Good of Mankind. As for Ex∣ample, Because Men that Violate the Sanctions of Right and Just, and break those Laws that are made for the Common Profit of the World, would willingly be freed from Punishment, that therefore we are bound by this Precept of Christ to deal so with them. For this would be to en∣courage all Wickedness and Im∣piety,

and to open a Door to all the Villanies and Enormous Acti∣ons the Vilest Wretches can think to commit. This were to give a liberty to Wicked Men to Invade that which is anothers, and to Countenance Rapine and Fraud by Christ's Law. Therefore it is certain, that our Saviour who came to discountenance all Vice, and to give Men Rules of Holy Living, and teach them Justice and Equity, never intended his Words should be understood in this Sense. But his Words are to be restrained to whatever is Lawful and Right; that which is agreeable to the Nature of God, who is the highest and most Impartial Justice; a Copy of which he has Transcribed and Written in every Man's Soul.

And so the Command signifies thus much, That we never do that to another, which if we

were in that other Man's place, we would clearly and truly sup∣pose to be Injustice, and against the Laws of Evident and Right Reason. To give a plain in∣stance of this Law; If a Man were brought into great Difficul∣ties, Straits and Distresses, he would willingly be relieved by those that are able to help him; therefore now he must do the same to others, and be ready to relieve them. If a Man would not be Defrauded or Oppressed by another, he is bound by our Sa∣viour's Command to bear such an Honest and Just Temper of Mind, as not to Defraud and Under∣mine, and Circumvent and Op∣press any other.

You see now by this what the Apostle means by things that are Just, viz. That it is to follow that Excellent Precept of our Sa∣viour, in which all the Parts of

Justice are in a few Words com∣prized, i. e. To do as we would be done by.

Now you will better under∣stand, and peradventure remem∣ber this, if I shew you in a few particulars what every good Man desires, and would have done to him; for then you will evidently discern, that what you desire to your selves, you ought to do to others.

1. Every Good Man desires above all things his own Happi∣ness both in this Life and in the next. And since he is so willing to have this for himself, it is a piece of Christian Justice and Charity, that he should stand so affected to all others. He would not have any Man disturb the Ease and Comfort and Quiet of his Life here; he desires not to be Pained or Grieved, or to

have his Spirits wasted and con∣sumed with Cares and Miseries. Now if we would but be as Just to others as we are to our selves, we should not only desire but en∣deavour to help forward, (as far as we are able,) the Happiness of all Mankind. We should Comfort those that are cast down, and pour in the Oil of Joy and Gladness into the Bones that God has broken; we should never behold any Watry Eyes, but be ready to dry them up; nor find any Aking Heads, but endeavour to Bind and Ease them. We should never send away any without the real signs of our Charity and Compassion. If there be any that desire our Counsel and Advice in weighty and doubtful Affairs; any that are wavering and unsettled in Religion, that stand in need of, and want some Faithful Guide to

resolve and settle their Fluctu∣ating Minds: All these are Ob∣jects to which this great Law of Justice obliges us to afford our best Skill and Assistance; be∣cause we would desire the same at their Hands, if they were in our Circumstances, and we in theirs.

Let those then reflect seriously upon themselves, and behold how far they are removed from this great Law of Justice and Chari∣ty, who take delight in the Mi∣series of others; that are pleas∣ed in anothers Ruin and Afflicti∣on; that have an inward Joy and Contentment, (as it were) when they have Defrauded and Over-reached another. And yet their own Hearts testifie against them, that they would not be served so themselves; they would not willingly receive such Measure again. Is there not all

the Reason in the World that Men should abstain from doing that which they are not willing to receive?

2. Every Good Man would willingly enjoy so much of this Worlds Goods, as may make his passage Comfortable while he is Travelling towards the next. And if every Man wish such things to himself, in Justice he ought not to Envy them to o∣thers; much less ought any to hinder or endeavour to frustrate the honest Industry and Dili∣gence of another to support him∣self in the World: And the Reason is, because no Man would be Abused so himself. And if Men would always in the perfor∣mance of their Duty to others strive to square their Actions by this Rule, the World could not be so over-run with Deceit and

Treachery. If every one when he is going to hinder the welfare of another, or Oppress and En∣croach upon his Neighbour, would but Ask himself the Question, Would I be pleased to be so dealt with by another? Or, if I might have my own Choice, would I not desire to be otherwise used by other Men? Why then should I mete that Measure which I can∣not endure to receive again? This would be the way to free the World from that great Burden of Cruelty and Oppression that it groans under. There would not be so many Complaints of Mens hard Usage of one another; of their Unmercifulness, and those frequent Instances of Rapine and Extortion. Moreover every Man does not only wish and desire his own Good, but this desire is sin∣cere, and accompanied with real Endeavours. What a Man does

for himself, he does it with a real intent to do himself good; and with the same Measure ought all others to be Treated. Let Love be without Dissimulation, says St. Paul, Rom. 12.9. Every Man loves himself sincerely, and de∣sires that all others should do so too; which by way of Justice engages us all to unfeigned Kind∣ness without Hypocrisie. Those that the Apostle mentions in James 2.16. that would give good Words to the Poor and In∣digent, and bid them depart in Peace, and be Warmed and Filled, but never gave them any thing whereby they should be so; they would not have been served so themselves: They would have said, that Good Words could not Fill a Hungry Belly, nor Cloth a Naked Back, nor Warm Chill and Benummed Limbs. There∣fore he is Unjust that uses those

very Courses he Complains a∣gainst.

3. Every Man desires that God would Pardon all the Offences done against him; and if so, then our Saviour's Rule of Ju∣stice must take place in reference to others. For if we desire that God would remit the Trespasses done against him, it were Inju∣stice in us to Treasure up the Wrongs of others against us in order to a Retaliation and Re∣venge. Nay our Blessed Lord is so express in this Duty, that he makes it a part of our Prayers to be forgiven no otherwise than we forgive others. This would make the World better indeed, if all Men were Convinced they ought to walk thus; and if upon this Conviction they would sincerely endeavour to manage the Course of their Lives accordingly; there

would not be so much Hatred and Malice, and Revenge and Bitter∣ness, in the World as there is: But Men's rough and uneven Tempers would be changed and wrought into Mildness and Kind∣ness, forgiving one another, as God for Christ's sake has forgiven them.

4. Every Good Man would have God supply all his Wants and Necessities, and therefore in Justice we ought to do the same to others. We that must Ask even our Daily Bread at the Boun∣tiful Hands of God, must re∣member that there is a piece of Justice due to others: Whether it be to supply the Bodily Wants and Necessities of any one; or whether it be to Comfort a trou∣bled Spirit, and Cheer up a drooping Soul; or whether it be to defend the Cause of such as

are injuriously Wronged and Op∣pressed. All these are parts of Justice that we owe to others, forasmuch as we would have them deal in that fair manner with us. With what Measure ye mete, it shall be Measured to you, said our Saviour, i. e. you can∣not but expect that God and Man should deal with you as you deal with others.

You see now by these particu∣lar Instances, (which are all in∣cluded in that general Precept be∣fore mentioned of our Blessed Lord,) how Comprehensive this Virtue of Justice is. And I have the rather made choice of them for their plainness-sake, and the general Influence they have upon all the Actions of our Lives, and also because Justice seems to bear a part, and to be interwoven in∣to the Frame and Nature of all other Virtues, and from the di∣stinct

Consideration of other par∣ticular Virtues, the several Offi∣ces of Justice may be taken. For as Justice respects God, it is Pi∣ety, as it relates to Men, it may be termed Probity; and because Mercy, and Kindness, and Good-Nature, are due to their respe∣ctive Objects, so far forth they are comprehended under Justice, and involved in that Golden Rule given by Christ.

It remains now that we brief∣ly prosecute such Inferences as may naturally flow from the A∣postles Exhortation to such things as are Just.

1. This Teaches us that Just & Right, are not Arbitrarious and Factitious things, and Changea∣ble by Will and Pleasure. They are not things that are merely made so by Law, for then it would be in the Power of Men

to turn the greatest Villanies in∣to the most Consummate Virtues, and Consecrate Wickedness by the Sanction of a Law. Indeed Plato as he is Cited by that Ex∣cellently Learned Person Dr. Cud∣worth, represents the Old Athe∣istick Hypothesis something after this manner,* 1.3 That every Man has an infinite Right to all things, and that whatever his Sensual Appetite desires, (though it be the Murder of another Person,) he has a Right to do it, yet be∣cause it is impossible that all Men should have Dominion, and eve∣ry Man having a Natural Right, or Jus ad omnia, it so came to pass, that after Men had been a good while Cutting and Slash∣ing, and Justling against one a∣nother, (the State of Nature be∣ing a State of War against all,) they became at length weary hereof, and therefore compound∣ing

the business amongst them∣selves, they agreed together by Pacts and Covenants, neither to do nor suffer Injury, but to sub∣mit to Rules of Equality, and make Laws by Compact, in or∣der to their Peaceable Cohabita∣tion, they calling that which was required in those Laws by the Name of Just. Here we have the Sum of the Atheistick E∣thicks, whose Foundation is laid (as the forecited Author ob∣serves,) in the Villanizing of Humane Nature, as that which has not the least Seeds of Equity and Philanthropy, Charity or Benevolence, but what arises from mere Fear, Imbecillity and Indigency. No Care and Con∣cern for Publick and Common Good, but tends directly to the destruction of all Society. For if there be nothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but on∣ly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Just, that is, If there be

no such thing as Just and Right Naturally and Antecedently to all Will and Power, but that it wholly arise and flow from Posi∣tive Determination, then it will not be Unjust for any Man to break and rescind those very Compacts and Agreements which he himself hath made, as oft as he hath Opportunity and Power so to do. Which must effectual∣ly destroy all Society, and leave all Men in a State of War one with another, the Greater and more Powerful, like Brutes, E∣ternally preying upon and devou∣ring the Weaker. But that there is such a thing as Just and Right by Nature, is pertinently obser∣ved by that great Poilosopher Dr. More, in his useful Treatise of Ethicks,* 1.4 where upon Andronicus Rhodius his Definition of Equi∣ty,

That it is that by which the Defect and Error of the

Law is supplied and corrected: He adds, If there be nothing Just but by virtue of some Written Law, what need is there of Emendation of the Law, since the Law it self, be it what it will, makes any thing Just? But it is the Pro∣perty of Equity to Correct the very Law, and to appoint such things upon Emergent Circum∣stances, which (if he could have foreseen them) the Le∣gislator himself would have Constituted and Appointed; which yet were very Ridicu∣lous, if the Nature of Just and Unjust depend wholly upon the Arbitrament and Pleasure of the Legislator, and not upon the Nature and Circumstances of things themselves.

Where∣fore we are to conceive of Just and Right as things Essentially inherent in God, who is that E∣ternal

and Living Law from whence all Justice and Equity flows. And he has Engraven these Principles in Humane Souls; so that if there had never been any Positive Laws made, yet there would have been such a Nature as Just and Right, which was so Yesterday, to Day, and will be for Ever, Eternally In∣dependent upon all Will whate∣ver.

2. We are informed that all Men in the World have a Right to Justice, and though they be never so Wicked, they ought not to be Injured or Wronged. For Just and Right being Eternal and Unchangeable things, that can never alter, or be otherwise than they are; the outward Circum∣stances of Men ought to make no alteration in them. Though a Man therefore be never so Wick∣ed

he must not be Defrauded, or Injured, or Oppressed; be∣cause he has a Right by God's Order and Decree to the things of this World, and consequently cannot without Injustice be de∣spoiled of his Propriety. Con∣trary to the Fancy of some, who think none but Saints have any true Right to Earthly Possessions and Enjoyments; whereas cer∣tainly their Claim is the least, their Holy Lord himself saying, That his Kingdom was not of this World. Christ's Religion doth not Justifie an Unrighteous Acti∣on, though done to a Wicked Man.

3. It Teaches us that there is no Sin so Black and Heinous as that of Injustice. For as Justice in some sense comprehends all o∣ther Virtues under it; so all Sins have some tincture of Injustice in

them. For there is a Right that is due to God, another to our Neighbour, and a Third to our selves; and to violate and break any of these is a piece of Inju∣stice. But besides this, the Hei∣nousness of Injustice appears in this, in that it is the most de∣structive of Societies: It is that which is a manifest Nusance a∣gainst the well Being of the World, and that which turns the Earth into a desolate Wilderness to be Inhabited only by Wild Beasts. Therefore this Sin being so contrary to the Nature of Man as he is a Sociable Creature, and so opposite to God's Providence and Government of the World, hence it is that there is no Sin so severely taken notice of as this of Injustice. For the Great Lord and Father of all having Ranked all Beings that are capable of Moral Good and Evil, under their

distinctive Families, and formed them into several Societies and Corporations, whatever in their respective Precincts deviates from the Rules of Just and Right, must have a more severe Inquiry than any other Fault, forasmuch as it more or less tends to the over∣throw or subversion of Socie∣ty.

4. It Teaches us in all our Actions to follow that which is Just. Which if every Man would carefully endeavour to do, the World would soon be turned into a perfect Heaven, and be∣come once more the Habitation of Righteousness. And why should not Men endeavour to bring on such a Spirit of Benignity and Righteousness, which may put an end to all Rapine, Cruelty and Oppression? That may take off their Minds from the World,

which is commonly the Cause and Root of Injustice? He that follows that which is Right and Just, will certainly find the Ad∣vantage of it. He shall have Peace of Conscience here, and the great Reward of Blessedness hereafter.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are pure.

The Apostle comes now to urge the following and practising such things as are pure: The Old Translation renders it Sancta, as supposing it to have been Read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Whatsoever things are holy. Now the Universal Christian or Divine Life being expressed fre∣quently by this general Term of [Holiness,] of which Purity is an Essential Branch, it may very well be supposed to be compre∣hended under it: And we have

no reason to depart from the com∣mon and more restrained Expres∣sion, Whatsoever things are pure. Moreover Sanctum is no other than Separatum, (as Grotius ob∣serves,) a thing that is separated and set apart from common and impure Uses, and Consecrated to the Service of God. And thus Sanctity is opposed in Scripture to Filthiness or Pollution. Hence it is that the Righteousness of the Saints is compared to [Fine Linnen, Clean and White; for the fine Linnen is the Righteous∣ness of Saints, Revel. 19.8.] in opposition to the Impurities of Sin and Vice, which are denoted by [Filthy Garments,] Zech. 3.4. where Joshua being Clothed with Filthy Garments, the Angel says, Take away the Filthy Gar∣ments from him. And unto him he said, Behold, I have caused thine Ini∣quity to pass from thee, and I will

Cloth thee with change of Raiment.

The Purity then that St. Paul exhorts us here to, is no other than an Essential Part and Branch of the Divine Life, whereby we have so perfect and full a Com∣mand over all our Sensual Ap∣petites, and all the Delights and Allurements of Flesh and Blood, that they may not in the least hinder our Union and Conjunction with God, nor by gross and material Steams and Suffusions intercept our sight of that Eternal Pulchritude of the Divine Nature, to which we ought always to have an Eye, and direct all our Actions.

Hence the Platonists speak so much of their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pur∣gative Virtues, whereby they cleared the Mind from all those irregular Motions that were raised from the Objects of Sense, or sprung from Corporeal Imagina∣tion.

And indeed the whole Scope and Design of their Philo∣sophy was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Medita∣tion of Death, a Dying to our Earthly Passions, Appetites and Desires, and a weaning the Soul from an inordinate Love of the Flesh, and a through Purgation from all Carnal and Sensual Lusts, that they might behold 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a pure Mind the unspotted and incorrupted Deity.

But whatever they aimed at is more clearly and fully made known to us in the Holy Scrip∣tures, wherein we are command∣ed to Mortifie our Members which are upon the Earth, Coloss. 3.5. i. e. our Earthly Lusts and Affe∣ctions, which spring from too near a Communication and Ad∣hesion to these our Terrestrial Bo∣dies, such as Fornication, Ʋn∣cleanness, inordinate Affection, E∣vil Concupiscence, and Covetous∣ness,

which is Idolatry. And to incourage them to this so indis∣pensible a Duty, the Apostle uses these two Arguments; the first is in Verse 6. For which things sake, the Wrath of God cometh on the Children of Disobedience, i. e. upon those who would not be persuaded nor wrought upon by the Motives and Arguments of the Gospel to Change and Reform their Lives. The other Argu∣ment is taken from the Professi∣on they had engaged themselves in, Verse 8. But now, you also put off all these, Anger, Wrath, Ma∣lice, Blasphemy, Filthy Communi∣cation out of your Mouth, q. d. You that now have given up your Names to Christ, and make Profession of his Religion, can∣not but know that Christianity gives no Allowance to any of these Impurities and Pollutions, but calls Men to an Imitation of

God who is the highest Purity. Wherefore there is an Indispensi∣ble Obligation lying upon all Christians to put off and lay a∣side all such Corrupt Lusts and Affections. And again, Rom. 13.12. The Night is far spent, the Day is at hand, let us therefore cast off the Works of Darkness, and let us put on the Armour of Light. Let us walk honestly as in the Day, not in Rioting and Drun∣kenness, not in Chambering and Wantonness, not in Strife and En∣vying. But put ye on the Lord Jesus Christ, and make not provisi∣on for the Flesh to fulfil the Lusts thereof. By the Day is meant the Time of the Gospel or Chri∣stianity appearing to the World: And by the Night is understood that State and Condition of Sin and Vice, wherein the World lay before the appearing of this Great Light. Now as the Light

is a pure and bright Substance, and the Gospel which we pro∣fess, such wherein is no Dark∣ness at all, so it behoves us to Assimilate our selves to it in Works of Purity and Sanctity, and to have no more to do with any of the Deeds of Sin and Vice, which befit only the Spirits of Night and Darkness. And for our Encouragement herein, we ought,

1. To set before our Eyes that sublime Copy and Example of Purity and Holiness which is set forth in the Life of our Blessed Saviour: Who, though he were subject to all the harmless Passi∣ons and Infirmities of Mortality, (being made like unto his Bre∣thren in all things, Sin only ex∣cepted,) yet kept both his Body and Soul as a Pure Habitation of Righteousness and Temple Con∣secrated

wholly unto God; into which he never suffered any thing that was defiled and polluted at any time to enter. Though he Conversed with all sorts of Per∣sons, and his Behaviour was free and open, yet he tasted as little of Bodily Delights and Pleasures as ever did any Man in the World. Yea even where they were allowable, he carefully ab∣stained from them, to teach us Self-denyal and Mortification, and to shew us, that though we live in the Body, and have an intimate Union with it, yet we may keep it under Subjection, and so regulate all its Motions and Affections, that our whole Man may be a fit Receptacle and Ha∣bitation for God to take up his Abode in. Therefore foreseeing the danger how easily Men are betrayed by the secret Whispers and charming Insinuations of

these Earthly Bodies to which they are united, like a Faithful Friend he Admonishes them, in Luke 21.34. To take heed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lest at any time their hearts be overcharged, i. e. burdened and pressed down with Surfeiting and Drunkenness, and the Cares of this Life, which like a heavy weight under which they are not able to stir, keep and de∣tain them from lifting up their Souls to God. For, the Souls of Men though they are confined to Bodies of Earth, and so at the present Inhabitants of this Cor∣ruptible World, yet are made with such Capacities as to live with God in Heaven: but by a too free indulging to their Bodies and Corporeal Affections, they are fatally tied and chained down to the Earth; and though they may now and then make some little Efforts and faint Attempts

to ascend to those higher Regions, yet it will be utterly impossible till they are perfectly disentang∣led and disengaged from the plea∣sures and delights of Sense. And lest this Faithful Admonition of our Lord and Saviour should not be sufficient to keep us at a di∣stance from the ensnaring Inesca∣tions of Flesh and Blood, he as∣sures us, Matth. 5.8. That it is only the pure in Heart that shall see God. The Philosophers tell us, that all like is known by its like, and if there were not something that were Congenerous and Analo∣gous to Light in the Eye, the whole World would be to us in a state of Darkness: In like man∣ner, unless the Soul be purified and cleansed from all dark and bodily Affections, and become in some measure inlightned where∣by it may resemble God, it is im∣possible it should ever see him.

Therefore our Blessed Saviour giving us so illustrious an Exam∣ple of all Purity, Temperance and Chastity, and so earnestly re∣commending the same to all his Followers, not only shews us the Absolute Necessity of the Morti∣fication of our Bodily Lusts and Corruptions, but also the Possibi∣lity of attaining to such a state wherein all the Motions of the Body may be brought into a due subordination to our more Divine Powers.

2. We are to consider that this Purity is indispensibly necessary for the attaining Divine Wisdom and Knowledg. There is nothing so much darkens our Understand∣ings, clouds our Judgments, and besots all the Rational Faculties of our Souls, as the bathing and sinking our selves into Bodily De∣lights and Pleasures. For as the

Corrupt Life of the Body grows and increases, so proportionably the Divine and Heavenly Life dies and is extinguished, and we lose all sense, and rellish, and tast of Heavenly things. And it is impossible it should be other∣wise, for (as John the Baptist said, John 3.31.) He that is of the Earth, is Earthly, and speak∣eth of the Earth. And while the Earthly Principle is only alive in us, it will Act according to its Nature, and we are ruled and guided by its Motions and Inspi∣rations: And we know that this [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Natural Man, Receiveth not the things of the Spirit of God, 1 Cor. 2.14. There is a Divine quickness and sagacity that springs up in a puri∣fied Soul, whereby it readily ap∣prehends, and has a Vital Sense of Heavenly and Divine Things, which they that are sunk and

lost in Bodily Lusts and Passions are perfect strangers to. And not only Philosophy but Christi∣anity tells us of Two distinct Principles in Man, which St. Paul calls by the Name of the inner and outer Man: And these Two have their different Moti∣ons, Tendencies and Designs. The outer Man is the Inheritance we derive from Adam, which he elsewhere, Rom. 6.6. stiles, [the old Man,] which is to be Crucified with Christ, That the Body of Sin might be destroyed, that henceforth we should not serve Sin. Now this outer Man, or old Adam, is only the Corrupt Life of the Body, which leads to all manner of Impurity and Vice, and is to be Mortified and De∣stroyed. But the inner Man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Plotinus calls it,) the true Man, whose very Form and Nature consists in

pure and unspotted Righteous∣ness and Holiness; it is the I∣mage of the Lord from Heaven; and as is the Heavenly Adam, such are they that are Heavenly. Now each of these Two Princi∣ples of Life is very diligent and industrious to Diffuse and Propo∣gate it self; and therefore is ne∣ver wanting to offer all fit and insinuating Arguments to pro∣mote its own Interest.

Hence the Apostle St. James, Chap. 3.15. tells us of a Wis∣dom, that is, Earthly, Sensual, and Devilish: Now this Wisdom is the Genuine Production, and true Offspring of the Bodily Life: 'tis the Thoughts and Pro∣jects of the Old Adam, and is said to be Earthly, because all its Designs and Purposes are laid out and contrived merely for this Earth and World wherein we live. And it is Sensual, because

it studies only for the Gratificati∣on of Sense and the Animal or Brutish Life: And Devilish, be∣ing such as only upholds the De∣vil's Kingdom, and promotes his Reign and Empire throughout the World. But then he says, Verse 17. that there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Wisdom that descends from a∣bove, from the Father of Lights; and as it derives from Heaven, so it is still endeavouring to at∣tract and lift up the Soul thither∣ward. This is that Wisdom which is communicated to the Soul from the Spirit of Christ, and being it self so Pure and Ho∣ly, will not dwell in a Body that is Polluted with all Carnal Ex∣cesses and Defilements. And if we should look upon the Effects of Sensuality and Debauchery, as they are Daily visible before our Eyes, we shall find that nothing does more Corrupt and Spoil our

Rational Powers. There are none that spend their whole Time in Gratifying their Carnal Lusts, but their Understandings grow Dull and Heavy, and lose their Briskness and Liveliness; their Memories are Treacherous and Decayed; and their Fansies and Imaginations serve only as a Stage to Represent and Act over again their past Filthiness and Pollutions.

3. Without this Purity of Flesh and Spirit, there is no U∣nion of our Souls with God. Union and Communion with God are the greatest Blessings the Soul of Man can partake of: But none can think that God will dwell in a Charnel-house, or take up his Habitation among Dead Bones. And those that are gi∣ven up to Bodily Pleasures, and drown themselves in Sensual De∣lights,

in St. Paul's sense are no better than Dead, even while they Live an Earthly Life, 1 Tim. 5.6. We Read indeed of Spirits conversing among the Tombs, but God will have no Society with the Dead: It is the Living alone that praise him, and declare his Truth. There can be no Inter∣course nor Communion between God and such a Man's Soul that has no Life stirring in it, but what is the very Life and Na∣ture of the Spirits of Darkness, who are the most of all alienated and estranged from him. He that is joined unto the Lord, is one Spirit, saith the Apostle, 1 Cor. 6.17. that is, there is such an intire Consent and Agreement between such an One and God, that he wills nothing and desires nothing but what God wills and desires. But there is is no Har∣mony, Consent, or Concord, be∣tween

God and that Person that is joined and tied to his Bodily Lusts and Corrupt Affections. The pure Virgin-Chastity of the Soul is Violated and Defiled by Prostituting it to the Foul Em∣braces of Corporeal Pleasures; so that it is a kind of Spiritual Fornication or Adultery.

Now to the intent we may all endeavour to attain this Purity that God requires, and which it is our Interest to pursue, let us

1. Abstract our Souls as much as we can from Sense and Sensible Delights & Pleasures. Even a Hea∣then could say,* 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, That there is nothing more Destructive and Pernicious to the Soul, than to give it self up to Bodily Pleasures; because they do as it were nail and bind it fast to the Earth, that

it hath no might nor strength to lift up it self towards Heaven. Therefore our Blessed Saviour re∣quiring us to pluck out the Right Eye, and cut off the Right Hand, would have us do Violence to the Unruly Affections of the Body, and bring them low, and abate their Power by such a due Mo∣deration, that they may never betray us to Act against Reason and Conscience. If we would endeavour to set a little loose from our Bodies, and withdraw our Hearts from Sensual Plea∣sures, and deny the Cravings of our Carnal Appetites, we should not only find a mighty Peace and Satisfaction within our own Breasts, but be more fitted to Converse with the God of Pu∣rity.

2. Let us frequently represent to our selves that pure state of

Angels in the upper Regions; and that such a state cannot con∣sist with Carnal Impurities.

Heaven is no Mahumetan Pa∣radise, filled with Carnal and Sensual, but Divine and Intelle∣ctual Joys and Pleasures. The time will quickly come when we shall be stript of these Earthly Bodies, which we now so fondly Dote upon, and Caress and Pam∣per to the fulfilling all their Im∣pure Lusts. And therefore it were our Wisdom to separate and disjoin our Minds from their too near Intimacy and Familiari∣ty with them; and to dwell of∣ten and much in our Thoughts upon that Future State in which all these Corporeal Pleasures will be at an end. Then we should not be so unwilling and uneasie to leave our Bodies, but should put them off with a full Assu∣rance, that we should not be left

Naked, but Clothed upon with our House from Heaven.

3. Consider how infinitely Bo∣dily Lusts and Affections debase our Souls, and render them Bru∣tish. Every Christians Body is or ought to be God's Temple, wherein he dwells and makes his Residence; and it is a great Abuse and Profanation of this his Temple to make it a place for nothing but Carnal Debauche∣ries and Pollutions, and in our Saviour's Language, Turning it into a Den of Thieves, and which is all one, a Receptacle for those Unclean Spirits which sollicit Men to all Impurities. There∣fore let every Man reflect with himself, that he has a Soul that was made in the Image of God, and that Christ came into the World to renew in it his Holy and Pure Image; and therefore

that he ought not to turn him∣self into a Beast by Drunken∣ness, Debauchery, and Lascivi∣ousness. For how unreasonable a thing is it, that any Man should thus fall from the Excellency of his Nature, which is fitted to Converse with God, by Associ∣ating himself only with his Bru∣tish part! that he should so far derogate from his Native Glory, that whereas he was first made in Honour, he should be only now fit to be compared with the Beasts that perish!

4. Lastly, Consider that this is the Field of Virtue, and here∣in lies true Fortitude and Cou∣rage in over-coming all the De∣ceitful Allurements and Inescati∣ons of Flesh and Blood. This is the Province which God has given every Man to undertake, and wherein he who is the first and the last, (if we be not Faithless

and Hypocritical,) will undoubt∣edly give us a compleat Victory and Conquest. Here lies the Gallantry of a Noble Mind, which scorns to be enfeebled with Flesh and Blood, but soars aloft, and is impatient till it attain its Crown of Glory. For certainly 'tis the inordinacy of our Corporeal Af∣fections that Effeminates our Spi∣rits, and makes them so nice and tender as not to endure or under∣go any thing for the sake of God and Virtue.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are lovely.

After the Apostle's Exhortati∣on to things pure, he proceeds to things that are lovely. For unless our Minds are first purified from all Earthly and Sensual Drugs, we are in no fit disposition to dis∣cern Intellectual Loveliness and Beauty.

Whatsoever things are lovely, that is, Attractive and Desira∣ble; such as carry an inward Beauty in them, and are suited and accommodated to win Favour and Friendship, and by their ob∣liging Sweetness bind as it were the Minds of others to us. For, as there is an Inward and Natu∣ral Deformity in all Vitious Acti∣ons, so there is a Natural Pulchri∣tude in those that are Virtuous: Which Beauty and Loveliness wherever it may be scattered, and in whatever subject it may reside, is only a Ray or Emanati∣on from God who is the Original Fountain of all Pulchritude and Beauty. Now the Great Diffi∣culty here will be in discerning what things are Lovely and Desi∣rable, and what are not: For though there be never so many Amiable and Desirable Objects in the World, yet unless we

have some Criterium, something into which they may be resolved, and which is able to distinguish them from others, and to discern True from False and Adulterate Beauties, it will signifie little to us.

To this Purpose therefore we ought to know, that there is an Intellectual Beauty and Loveli∣ness, as well as that which is Ex∣ternal and Corporeal. Hence Plato that Contemplative and Thinking Philosopher, speaks of a twofold Venus, the one is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Celestial Venus, which is nothing but the fair Pulchritude of the Divine Nature it self, which though it dwell in those upper Regions, yet has made very visible Impressions of it self upon the whole Creation; and has contracted and closely sealed that Beauty which lies dis∣persed and diffused in all Parts of

the Universe, upon all the Orders of Intellectual Beings. The o∣ther is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a kind of Common and Harlotry Venus, which deriving only from the Body, and a branch of the Animal Life, draws down the Soul to what is merely Cor∣poreal, and mingling with it, de∣files and pollutes it.

Now when St. Paul Exhorts here to things that are lovely, he does not mean what is Grateful and Acceptable to this Earthly Love, but that which is agreea∣ble and symmetral, (as I may so speak,) with Divine and Hea∣venly Love. So that things are to be accounted so far Lovely, as they more or less partake of and resemble that Uncreated and E∣ternal Pulchritude above. And whatever things may exalt the Soul to a Participation of this Primitive and Original Beauty,

the practice of them is called by St. Peter, 1 Epist. 3.4. The A∣dorning of the hidden Man of the Heart, whose incorruptible Glo∣ry and Excellency is seen and dis∣covered in a meek and calm Spi∣rit. And surely nothing in the World can be more Beautiful and Lovely than that which hath the most exact Symmetry and Con∣formity with that Archetypal Co∣py of Divine Loveliness and Beauty. Which was never made so visible to Mortal Eyes, as it was in our Blessed Lord and Sa∣viour, who being the express I∣mage and Character of his Fa∣thers Person, came on purpose to restore in Men that Beautiful resemblance of the Great Author of their Being, which their Tu∣multuous and Disorderly Affe∣ctions had Obliterated and De∣faced.

It is said of Christ and his A∣postles, that they increased in fa∣vour with God and Men: Of our Saviour we have it in Luke 2.52. that he increased in favour with God and Man. And of his Apostles it is written, Acts 2.47. Praising God, and having favour with all the People. Now surely the great things that purchased them this favour, was in gene∣ral, the doing and practising all such things as were Lovely in the Eyes of all Virtuous Men. For what else could make our Savi∣our and his Apostles appear such excellent Persons in the World, but only the doing of all grate∣ful and obliging things? They left great Obligations upon all Men.

There are Two things conside∣rable in the Person of our Savi∣our which will excellently well instruct us in what things are

lovely. For he is certainly the best Pattern we can imitate; and by beholding the fair Cha∣racter and irreprehensible Exam∣ple of his Holy Life, we may learn in all general respects how to lead our own.

1. The Obligingness of his Carriage and Deportment.

2. The Innocency of his Life and Actions. As for the first of these; Our Holy Lord was of the sweetest Nature and Temper that ever was in the World. We usually account it matter of Praise to a Person, that he is of a Fair and Obliging Temper: Be∣hold then a Description of the best Nature that ever was Cloth∣ed in Flesh and Blood. Our blessed Master, (whose steps all Men are bound to follow,) was no Proud or Morose Person,

Slighting, Undervaluing and Contemning others; but so Hum∣ble and Meek, that he disdained not the Company of the mean∣est and lowest upon Earth to do them Good. Insomuch as this free and excellent Temper of his drew upon him the Envy and Hatred of the Supercilious and Censorious Pharisees, Luke 15.2. they upbraid him, That he re∣ceived Sinners and Eat with them; and he defends himself, That he came to call Sinners to Repentance. He did not think it below him to do good to the worst of Men. For he knew himself sent, and his Compassions extended to the Salvation of the Souls of the Meanest as well as the Greatest Persons: Being very sensible that God his Father, looked not upon Men as they were high or low in the World, but designed equally the Salvation of them all. We

read in Matth. 8.2. that there came a Leper to Christ: If he had come to the Pharisees, they would have bidden him stand off, because he was Unclean; though they never considered the Un∣cleanness of their own Hearts, which made them appear as De∣formed and Polluted in God's Eyes, as possibly the Leper could be in theirs: But Jesus put forth his Hand and touched him. He was as willing to Heal him, as the poor Leper was to be Cleans∣ed.

Search but into the Gospel, and you shall see such Rays and Beams of Loveliness flow from our Saviour as cannot but possess your Souls with something of that Mild and Amiable Glory. He was Courteous and Affable to all, and easie to be intreated to any Good Office that lay in his way. In Matth. 15.32. it is

said, That when the Multitude had been long with him, and had no∣thing to Eat, Jesus had Compassion on them. They were in a Wil∣derness, a place very unfit to procure Food; and they had a great way to go, and without some Relief might have fainted by the way. It is true, it was Christ's chief Business to distri∣bute the Bread of Life to their Languishing Souls; but he con∣sidered likewise the Infirmities of Humane Nature, and was will∣ing to sustain their Bodies like∣wise: From whence we see, that our Saviour had rather work a Miracle, than not be helpful to the Infirmities of Mankind. Nay where there was no absolute Ne∣cessity, but only a matter of Courtesie and Good Nature, yet our Lord was willing to shew it; As when he turned Water into Wine at the Marriage in Canaa of

Galilee. All these Actions made his Soul appear with as clear and serene Loveliness, as his outward Visage when his Face was Glori∣ous as the Sun in the Day of his Transfiguration.

But the greatest Sign of a good and excellent Nature was, his readiness to pass by Affronts and Disgraces without the least shew of Anger or Impatiency. In John 11.8. we read, that though the People a little before were ready to stone him, yet he goes again to teach and instruct them; as if he had clean forgotten the Wrong they intended against him. Yea, when that Execra∣ble Traytor came by a Treache∣rous Kiss to betray him into the Hands of his implacable Ene∣mies; though he had in the most shameful manner Violated all the Ties of Friendship, (being one of them that familiarly Eat of

his Bread,) yet he gives him no harsher Language than that of Friend. And when he was Mock∣ed and set at Naught by Herod's Men of War, he never uttered an Impatient Word, nor was ever heard to Revile those that Reviled him. Nor was he ever moved with Anger against any, unless it were for their obstinate Unbelief. How Amiable and Lovely was the Person of our Lord and Saviour! How Divine and Godlike was his Carriage! The Foundation of all true Friend∣ship lies in Virtue, and here we may see Virtue in her most Exalt∣ed Lustre; all those winning Graces which may Conciliate Friendship, Benevolence and Kindness. There was nothing that can possibly render any Man Grateful and Acceptable to o∣thers, but it was found in him.

He always went about doing Good, and like the Sun shedding a Salutary Influence even upon the Unthankful and Evil. If he met with any that were troubled with Bodily Pains, and desirous of his Help, he gave them Ease; if in Doubts and Perplexities, he Resolved them; shewing to the World that he came to bring Health and Happiness both to Soul and Body. As for those black and ill-favoured Passions of Malice and Revenge, they never had any place in his Heart, which was constantly inflamed with Love, whereby he forgot and for∣gave the Injuries he received. When the Samaritans rejected him, and would give him no En∣tertainment, his Apostles in their thoughts had already devoted them to Destruction, and want only their Master's Permission to call for Fire from Heaven to Con∣sume

them, Luke 9.54. But Je∣sus was of a better and milder Temper, and tells them, That his Business was not to destroy Life, but to save it.

Think with your selves now; Was there ever a more Courte∣ous and Obliging Nature in the World than that of Christ Jesus? Was the Divinity it self with all its inconceivable Beauty and Glo∣ry ever more Conspicuously ma∣nifested to Flesh and Blood, than in the Person of our Blessed Lord? These things were Lovely in him, and the Practice of them made him win the Respect and Favour of all Virtuous Persons wherever he came. And doubtless, the Apostle when he bids us mind things that are Lovely, means all these Acts of Love and Benevo∣lence and Philanthropy which we have seen in Christ Jesus.

2. The Innocence of our Savi∣our's Life and Actions. As his Converse was Obliging, and his Deportment exceeding Courte∣ous, so his Life was Innocent, and never Blemished with any Sin. All his Actions were squa∣red by the most exact Rules and Measures of Virtue. For his most implacable Enemies could never Tax him with any Spot in his Life, or with any Unrighte∣ous Deed during his whole Abode upon Earth. He was indeed the most useful Person that ever Lived in the World. For though a Man have never so excellent a Spirit, yet if this be wholly shut up within himself, it falls short of our Saviour's Pattern. And if Self-interest and Self-design be the Motive of Acting, whatever proceeds thence, loses all its Beau∣ty and Loveliness. But the Puri∣ty of our Saviour's Soul, and

the Exaltedness of that Divine Life that was in him, made him Sagacious, and of a quick Per∣ception between things that were really Lovely, and such as were Ugly and Deformed. And these Two things rendred our Blessed Lord the most Exact and Com∣pleat Pattern of a Lovely and Excellent Nature that ever ap∣peared upon the Stage of the Earth. Now though we have given a General Delineation of what is Lovely, from the Life of our Blessed Saviour, yet perhaps it may be more easily apprehend∣ed if we reduce these General Observations into some more Par∣ticular and Distinct Heads. He therefore that would do things that are really Lovely, and come up as near to the Similitude of the Life of our Holy Lord and Master as he can, must Breath nothing but Love and Good-will to the World: And

1. He must be of easie Access, and ready without any Contempt or Disdain of any Man's Person to afford his Assistance as far as he is able, to the Meanest both in Word and Deed, according as he shall find their Necessities re∣quire: Chearfully affording Counsel to the Afflicted, and binding up the Broken-Hearted, and without any Bitterness or Re∣proach, or Base and Shameful Flattery, making his Converse with others Sweet and Delight∣ful.

2. He that would do things Lovely, must take care even in the Reprehensions and Rebukes of others for what is Amiss, that it be done with so much Can∣dour, and Passionate Sweetness, that those whose Sins are Re∣proved, may clearly see, it is their Good, and Benefit, and

Advantage, that is only aimed at. For otherwise Men's Minds may rather be Exasperated than Healed, when Truth it self in such a Case is delivered with too great a Sharpness and Harshness. Men do not usually care to hear of their Faults; but when they shall be laid open and discovered with Bitterness, Contempt and Scorn, it is so far from casting an healing Influence upon their Souls, that it provokes and in∣flames their Minds.

3. He that would exactly fol∣low that which is Lovely, must provide that in doing Kindnesses, he do not Upbraid and Shame them upon whom he intends to confer them. There are many Persons of that tender and modest Disposition, who blush and are ashamed either to ask or to re∣ceive those Kindnesses which re∣ally

they want. And then, the doing things Lovely obliges a Man so to assist them in whatever it be, as may least of all make them Ashamed.

Now by what has been said from General Observations drawn from the Life of our Saviour, and by these few Particulars, we may competently enough under∣stand what the Apostle means by Exhorting us to the Practice of Whatsoever things are Lovely.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whatsoever things are of good Report.

The last instance of Virtue the Apostle makes use of, is to per∣suade us to the practice of such things as are of good Report: By which we are taught to think of and do all such things as may purchase us a Good Name, and

Esteem, and Reputation, among such as are Virtuous, and un∣derstand the differences of things. Now from hence we are in∣formed,

1. That all things are not in∣different and alike. There is a Natural Bravery, Excellency and Becomingness, in some Actions, and there is a Baseness and Filthi∣ness in others, whether we will or not. For the Difference and Distinction of things does not depend upon our Wills; nor can we change their Natures as we please. Indeed to the Atheist and to such as do not believe the Existence of any Spiritual Being, but resolve all things into Dead and Senseless Matter, there is no Distinction or Difference of things, but only what Men are pleased to make; and then as oft as Wicked Men get into Power,

they may make things Vitious in themselves to be called by the Name of Virtues. But since there is a God, (and none but Fools can think otherwise,) we are assured that all Virtue derives from him, and is a participation of his Image and Nature, and Consequently that there is an Es∣sential Difference in the Nature of things. And God hath Co∣pied out and Engraven this his Image upon the Souls of Men, whereby all Men that have a due use of their Faculties, have like∣wise the differences of Good and Evil deeply Sealed upon their Minds, and they cannot change them at their Pleasure.

Hence it comes to pass that such Actions as are Conformable and Agreeable to those Intellectu∣al Laws and Principles which God has fixed in our Minds, they are Virtuous and Praise-worthy;

and such as are otherwise, they are Detestable and Vile, and have an inward Turpitude stick∣ing fast to them. And since all Men have the Laws of Virtue written on their Hearts, and are sensible that they ought to walk according to these, there will Naturally arise an Esteem for those Persons who walk the near∣est according to these Rules. And this which we call Esteem or Fame, and a Good Name or Re∣port, is indeed a part of the Re∣ward of Virtue; when Men are Applauded and Praised, when they fulfil the end of their Crea∣tion, and Act like Rational Crea∣tures according to those Laws and Prescriptions the Eternal Mind has interwoven in the Es∣sential Frame and Contexture of their Souls.

True it is, Fame and Reputa∣tion is a thing that is mightily

sought after, even by those that are no great Admirers of the strictness of Virtue; and there is in all Men a secret Desire and Tendency towards the Embalm∣ing and Consecrating their Names to after Ages. Of which no o∣ther Reason can be given, but that there are some secret Con∣victions and Natural Presages of a State of Immortality after this Life, in all Men's Minds. There is something that whispers to them, and mixes it self with all their Thoughts and Actions, that they have something in them that shall survive their Ashes, and Live and Act when their Bodies are Dead and Rotten in the Grave. And from hence they Naturally Affect and Desire a Continuation of themselves, and a kind of Immortality in this Life. And this sets them upon those various Ways and Methods

of the Purchase and Acquisition of it; some by Valour and He∣roick Actions, others by Honour, and some by the increase of their Posterity: Which evidently shews the Desires and Inclinati∣ons of all Men to continue and live for ever upon Earth, at least in their Fame, and Names, and Memory, although they are with∣drawn from it as to their Perso∣nal Beings. Thus we Read, Psal. 49.11. of some whose in∣ward thought was, That their Houses should continue for ever, and they call their Lands after their own Names, i. e. Many Men seeing that themselves are Mor∣tal, and quickly Die, yet desire to perpetuate their Names, and that their Memory should Live after them: Whereas this only shews, that there is implanted in Men Naturally a Sense, that there are things of good Report,

which will procure Fame, and Esteem, and a Good Name, while they Live here, and conti∣nue it when they are gone from hence: But they mistook in the Ways and Means of Attaining it.

But now true Religion assures us, that it is only the sincere Practice of Virtue that will ad∣vance a Good Name, and pur∣chase Esteem here, and continue it after Death; according to that of the Scripture, The Righteous shall be had in Everlasting Remem∣brance. It is true, many a Wick∣ed Man's Name is Remembred, but then 'tis to his Infamy and Disgrace. Therefore it is said, Prov. 10.7. The Name of the Wicked shall Rot, i. e. it shall be as Offensive and Unpleasant as a Dead and Rotten Carkass. We Read of a Covetous and Trea∣cherous Judas who sold his Ma∣ster,

but we Detest and Abhor his Memory: And of a Cruel and Bloody Herod, but with al∣most as keen a Passion as those sorrowful Mothers felt at the Death of their little Infants. Thus every Wicked Man, if he be at all Remembred, 'tis with some Infamous Character and Note of Disgrace; as that he was a Profane, and Debauch'd, or a Lascivious, Covetous, or Unjust Person; and it were bet∣ter that our Names Perish for Ever, and we descend into a Common and Ignoble Grave, than to be thus Remembred.

2. We are informed, that the proper Judges of things of good Report, are Virtuous and Wise Persons. Among all those things that are Valuable with Men, there is none, (or at least ought not to be any,) of so high an

Esteem as true Virtue; which being the Image of God Com∣municated unto Man, it follows, that things are only so far of good Report as they are Virtuous. And hence it is, that the true Judg of what is Virtuous, and what is not, must be the Wise and Virtuous Man himself. For he being plentifully endued with, and perfectly awakened into this high and exalted Principle of Life, he presently feels and knows, and has a quick tast and rellish of what is agreeable to that Divine Life which his Soul is so throughly possessed of: And being perfectly Dead to all Sensu∣al Affections which may Cloud or Distruct his Judgment, he in∣stantly discerns the least Blemish∣es and Corruptions of Life, and so becomes perfectly inabled to determin what is Laudable and Praise worthy, and of good Re∣port:

This Internal Sense of his being as fitly qualified to dis∣cern its proper Objects, as the clear Eye is to discern Light and Colours. But as for Men of De∣praved Souls, and Wicked Lives, they are no more able to deter∣min and define things of good Report, than Swines are to Judg of the Symmetry of a Beautiful Picture.

So that when we speak of things of good Report, we must take our Measures from what the best and wisest Persons in all Times and Ages have accounted so. And for a Man to underva∣lue the Judgment of such who have jointly and unanimously concluded from that inward Sense they have of Virtue, that such and such Actions are Lauda∣ble, and of good Report, and the contrary Dishonest and Base, is

no better than a great piece of Pride and Arrogance.

3. He that purchases a good Name by Virtue, he purchases the greatest Treasure that is to be had in this World. Therefore Solomon says, Prov. 22.1. That a good Name is rather to be chosen than great Riches. Because Riches are something without us, and do not at all contribute to the Per∣fection of the Soul; but things of good Report being nothing but the effects of Virtue, and of that Life which is the true Being of the Soul, they are inseparable from it. Moreover the Virtuous Man cannot fail by such Actions of making many Friends, which are, (as Boethius speaks,) Pre∣tiosissimum divitiarum genus, The most pretious kind of Riches. And further, our good or ill Fame is not peremptorily confi∣ned

to this World, but passes be∣fore us into the next: And eve∣ry Man by his good or bad Beha∣viour brings a good or ill Report of himself in the Regions of Spi∣rits, before he comes to dwell and converse with them. If we be Wicked, we are as much scorned there, and our Names as Hateful, as the Names of Judas or Herod. The Angels and sepa∣rate Spirits quickly know what we are, (for those discerning Spirits are not easily deceived,) and the Fame of our Doings ar∣rives to them before we leave the World. Those Blessed Spirits are said to Rejoyce at the Con∣version of a Sinner, Luke 15.10. which is an evident Testi∣mony that our good or evil Beha∣viour readily comes to their No∣tice and Cognizance. And sure∣ly 'tis no small dammage to have an ill Report among those who

should Assist us and Minister to us in our Wants and Necessi∣ties.

4. By doing things of good Report, we consult not only our own Esteem, but the Credit of that Holy Religion we profess. It is said, 1 Sam. 2.17. that the Sin of Elie's Sons made Men ab∣hor the Offering of the Lord. Their Sinful and Vitious manner of Living brought an ill Report upon themselves, and it re∣dounded likewise to God's Disho∣nour, and caused Men to Slight and Despise and Undervalue his Worship and Service. So it is with us, when we deservedly by some Evil Action bring an ill Re∣port upon our selves; the Disho∣nour lights not only upon us, that reflects on God, and that Holy Religion that we profess. Thus it is said likewise of David,

2 Sam. 12.14. That by his Sin he had given cause to the Enemies of the Lord to Blaspheme. When they saw so Holy a Man as Da∣vid fall so foully into Sin, they would be apt to despise Religion it self, and cry out, Is this the fruit of Religion? And when those that are Christians shall commit Dishonest and Abomina∣ble Actions; when they shall al∣low themselves in the Practice of Open and Scandalous Sins, Wick∣ed and Prophane Persons are apt to traduce and speak Evil of Re∣ligion it self. Thus our Holy Lord and his Religion which he Sealed with his own Blood is De∣spised and Contemned through the Bad Lives of those that Pro∣fess it. It should therefore be our Care to consult the Credit of Religion, and to make it ap∣pear Lovely, (as it is) in all Men's Eyes, by our practising all

such things as are favoured and well esteem'd by all the Lovers of Virtue. When we go to the House of God, and tread his Sa∣cred Courts, we should use no light and trifling Behaviour, but compose both our Souls and Bo∣dies with that Awful Reverence as becomes the Presence of God and his Holy Angels. Our De∣votion should be grave, serious and fervent, without any Affect∣edness, or vain desire of Ostenta∣tion. And we should make it appear that our Hearts are in∣wardly touched and inflamed with that unimitable Love of Christ in Dying for the World, by our frequent Communicating of his Blessed Body and Blood. For these things, as they are mat∣ters of good Report, and will cer∣tainly procure favour and esteem, so they shew that Religion has something that is really valuable

in it, and that Christianity is the choicest Wisdom that ever was communicated to Mankind.

If we would therefore do things that are of good Report, we ought

1. To put in Practice all these forementioned Virtues, and what∣ever else is Laudable and Praise-worthy. The Honour and Cre∣dit of Religion is never better se∣cured, than by a due Regard to its Sacred Laws and Institutions. Though we profess to own Truth, yet if we are always wa∣vering and unsettled, and tossed about with every wind of Do∣ctrin; if we are not true to our Words and Promises, but Falsifie and Dissemble and Lie one to a∣nother, we seem not to be over∣jealous of her Honour. Nor can we be said to consult the Credit of our Holy Profession, while by

the Lightness, Vanity, and Un∣becomingness of our Actions, we express no Veneration for it. Who can believe that we are in Earnest when we talk of Justice, and yet do not endeavour to frame our Conversations by that excel∣lent Rule of doing as we would be done by? A Discourse of the Sanctity and Purity of Angels will little affect others, while we our selves wallow in the Mire and Sink of all Carnal Lusts and Pollutions. Should we tell Men of an Internal Beauty and Loveli∣ness in things, yet it would be but Words spent to no purpose, unless we demonstrate our know∣ledg of it by doing lovely and ob∣liging Actions. It is the faith∣ful discharge of our Duty that conciliates Reverence and Esteem to Religion, and promotes a fair Reputation to our selves, when Men shall see that we are in Ear∣nest

by our unblamable Conver∣sations. Which is according to that sound Admonition of the A∣postle, 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good works which they shall behold, Glorifie God in the day of Visitation. Notwithstanding all the Malitious Cavils, and Athe∣istical Objections made against Religion, yet a true Christian that walks answerably to his Pro∣fession, must gain at the last a Repute and Esteem from all that are Lovers of God and Vir∣tue.

2. If we would do things of good Report, and which may pur∣chase us a good Name amongst Men, we must carefully avoid, not only the open practice of Vice, but whatever may have

any suspicion in the Minds of Men of Vice. And this is called by the Apostle, An abstaining from all appearance of Evil, 1 Thess. 5.22. Whether that signifie from every sort or kind of Evil, or from every thing that bears the likeness, appearance, or shew of a Sin. For he that will venture as near to the Confines and Borders of Sin as he can, seems to declare a Tacit Liking and Approbation of it, and con∣sequently exposes himself to the hazard of being Betrayed and Surprized, and so of losing his Credit and Reputation. There∣fore a Wary and Cautious Chri∣stian, (and such it behoves eve∣ry Man to be,) will studiously avoid every thing that may cause the least Jealousie in the Hearts of others of his Sincerity.

There are many things which are not directly Sinful, yet to an∣other

who has not that Maturi∣ty and Ripeness of Understand∣ing, may prove an occasion of Stumbling and Falling, and there∣fore are not to be done by him who would acquire a good E∣steem and Reputation. It is true, if a thing that is in it self indifferent be, upon weighty Reasons and Grounds commanded by Law; and another through Weakness is scandalized at the use of it, it is a thing which a good Christian cannot help; and there is an Offence taken, but not given: Though it were to be wished that there were as few of these Stumbling Blocks laid before Weaker Persons, as may fairly consist with the Ho∣nour and Interest of Religion it self.

3. He that would acquire a Good Name and Reputation, must

take care that in all his Actings with others he be sincere; i. e. upon all Emergences, he must practise Virtue for Virtues sake, because it is in it self the best and most desirable thing in the World. For if in our Conversation we proceed upon Sinister Ends, and that Self-advantage and Interest be the Measure of our Actions, besides that it redounds to the dis∣credit of Religion, it casts a Dis∣grace upon us, and we so far de∣viate from the Principles of true Virtue, as Selfishness is concern∣ed in our Actions. And the Reason is, because he that makes a fair show of some Virtuous Actions, merely to compass Self-Advantage, does hereby mani∣festly declare, that if it were not for this Private and Self Love, he would not do them; which the generality of Mankind must needs look upon as a gross piece

of Hypocrisie and Dissimulation; than which nothing can be a greater Enemy to our true Cre∣dit and Reputation.

Thus you have an Account of the several Virtues, to the pra∣ctice of which the Apostle so se∣riously Exhorts us. And he that has any Care for the Peace of his Conscience in this Life, and his Eternal Happiness hereafter, will carefully think on these things. Which that we may all do, He who is the Author and Finisher of our Faith grant to us; to whom be all Honour and Glory both now and for evermore. Amen.

Notes

• * 1.1

  Luke 9.62. Acts 13.48.
• * 1.2

  In Epictet. p. 163.
• * 1.3

  Intellectual System, l. 1. c. 5. p. 892.
• * 1.4

  lib. 2. c. 6.
• * 1.5

  Simpl. in Epictet, p. 257. & 78.