His scholar Aristotle fell more grossly into the same notion, and plainly affirmed, “That virtue, without the goods of fortune, was not sufficient for happiness, but that a wise man must be miserable in poverty and sickness.” Nay, Diogenes himself, from whose pride and singularity one would have looked for other notions, delivered it as his opinion, “That a poor old man was the most miserable thing in life.” Zeno also and his followers fell into many absurdities, among which nothing could be greater than that of maintaining all crimes to be equal; which, instead of making vice hateful, rendered it as a thing indifferent and familiar to all men. Lastly, Epicurus had no notion of justice but as it was profitable; and his placing happiness in pleasure, with all the advantages he could expound it by, was liable to very great exception; for although he taught that pleasure did consist in virtue, yet he did not any way fix or ascertain the boundaries of virtue, as he ought to have done; by which means he misled his followers into the greatest vices, making their names to become odious and scandalous even in the heathen world. I have produced these few instances from a great many others to show the imperfection of heathen philosophy, wherein I have confined myself wholly to their morality. And surely we may pronounce upon it, in the words of St. James, that “This wisdom descended not from above, but was earthly and sensual.” What if I had produced their absurd notions about God and the soul? It would then have completed the character given it by that Apostle, and appeared to have been devilish too. But it is easy to observe from the nature of these few particulars that their defects in morals were purely the flagging and fainting of the mind for want of a support by revelation from God. * * * * * I proceed, therefore, in the _third_ place, to show the perfection of Christian wisdom from above; and I shall endeavour to make it appear from those proper characters and marks of it by the Apostle before mentioned, in the third chapter, and 15th, 16th, and 17th verses. The words run thus— “This wisdom descendeth not from above, but is earthly, sensual, devilish. “For where envying and strife is, there is confusion and every evil work. “But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.”