CHAPTER II. (1)

Of Vertue.

1. THere be two parts of obedience. Vertue, and the action of Vertue. 2. Pet. 1. 5. Ad to your Faith Vertue, &c. For if these things be with you and abound, they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ.

2. This distribution is of the whole into members▪ for these two are in their own nature joyned together, and doe make one and the same obedience.

3. Hence both vertues and their actions are set forth by the same name, and are explained also by the same definition, because they are altogether of the same nature: even as arguments of Logicke, are of the same name and nature, whether they be considered alone and by themselves, or in Axioms, and Syllogismes.

4. Vertue is an habit whereby the will is inclined to doe well.

5. It is called an habit, not as it is distinguished from disposition, and signifieth a confirmed and perfect constitution

of mind: for such a degree of vertue is scarce granted to men, while they live heere: but generally, as it containes both a perfect and also imperfect degree of Vertue, and state of the mind.

6. But it is called an habit, not onely because it is had, but also because it maketh the subject which it is in to have it selfe in a certaine manner, that is, it determines the faculty to good, which otherwise is not determined, in which sence this word is found, Hebr. 5. 14. Who by reason of habit, have their sences exercised to discerne good and evill.

7. It is in the will. First, because the will is the proper subject of the Theology as it is the proper principle of life, and of morall and spirituall actions. 2. Because the will is that faculty which is properly carried unto good that is honest, Rom. 7. 19. 21. 3. Because vertue is an habit that is [gap] or elective, the proper, and immediate operation whereof is voluntary election. 4. Because the will doth commend the other faculties, and so Vertue doth most agree to it, that all may be directed aright. 5. Because the will is neither by it selfe, nor by reason sufficiently determined to good actions, and so it hath need of its owne and internall disposition to worke aright. 6. Because the other faculties may he compelled, and by consequence one may whether he will or no lose vertue, if it should have the proper and fixed seat, in them. 7. Because that praise is most properly due to the actions of the will, and to the operations of the other faculties, so far forth as they flow from and depend upon the will; but that it is proper to vertue to be praise-worthy, not onely the Philosophers teach, but also the Apostle, Philippians 4. 8. If there be any vertue, if any prayse. 8. Because neither the understanding can be the subject of vertue, because intellectuall habits, although they bee most perfect, yet they doe not make a man good, nor any sensitive

appetite, because true vertue is found in Angels, and the soules being separated from bodies, which are void of this appetite: yet there are often in the sensitive faculties some dispositions, which cause that the will commanding aright is more easily obeyed, and in that respect they have a certaine resemblance of Vertue.

8. Vertue is said to incline to God. First, that it may be distinguished from a vitious habit whereby men are inclined to evill. Rev. 7. 17. 20. 23. 2. That it may be distinguished also from those perfections of the mind, which indeed doe bring light, whereby the will may direct it selfe as well doing, but not incline it to doe right.

9. Hence, First, true and solid vertues, doe alwayes make him good in whom they are: not that the very dispositions that doe inhere in us, are the grace making us first accepted with God, as the Schoolemen speake, for that pertaines to Faith; but because they are reciprocated with a good man, and goodnesse is derived from them into our actions.

10. Hence also none can use vertue amisse, as being the principle of action; when notwithstanding men may, and are wont to abuse any habit of the mind.

11. Therefore those vertues which are wont to be called intellectuall, have not an exact respect of vertue.

12. Moreover vertue is said to incline not onely to good, but also to well doing: because the manner of action doth chiefly flow from vertue.

13. But as the rule of well-doing, so also the rule of vertue is the revealed will of God, which only hath the force of a certaine rule in those things which pertai[gap] to the direction of life.

14. That is a Lesbian rule of vertue which Aristotle, puts to be the judgement of prudent men: for there are never such wise men, to whose judgement wee may

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alwayes stand: neither if there were, they could not bee alwayes knowne or consulted with by those who exercise themselves in Vertue.

15. That which is said to be right reason, if absolute rectitude be looked after, it is not else-where to be sought for then where it is, that is, in the Scriptures: neither doth it differ from the will of God revealed for the direction of our life. Psal. 119. 66. Teach me the excellency of reason and knowledge: for I believe thy precepts. But if those imperfect notions concerning that which is honest, and dishonest, be understood, which are found in the mind of man after the fall: seeing they are imperfect and very obscure, they cannot exactly informe vertue; neither indeed doe they differ any thing from the written Law of God, but in imperfection and obscurity only.

16. Therefore there can be no other discipline of vertue then Divinity, which delivers the whole Will of God revealed, for the directing of our reason, will, and life.

17. They that thinke otherwise, doe bring no reasons, which may move an understanding and sound man. They say the end of Divinity is the good of grace: but the end of Ethicks is a morall or civill good. As if no morall or civill good were in any respect, a good of grace and spirituall. As if the proper good, blessednesse, or end of man, were manifold, or as if that should be a vertue of a man, which doth not lead a man to his end, and chiefe good. They say that Divinity is exercised about the inward affections of men; but Ethicks about the outward manners. As if either Ethicks (which they define a prudence to governe the will and appetite) did not respect the inward affection: or that Divinity did not teach as well outward, as inward obedience.

They would have it that Ethickes are concluded in

the bounds of this life, but that Divinity extends to a future. As if a blessed life were not one; or that of one and the same life, there were one rule, as it is present, and another as it is to come. They say the subject of Ethickes is a man, approved, good and honest: but the subject of Divinity is a godly and religious man; when notwithstanding the Apostle doth expresly teach that Divinity instructs us to live not only piously and religiously, but also temperatly, and justly, that is, approvedly and honestly, Tit. 2. 12. Ad to these, that the most eager defenders of the contrary opinion, doe acknowledge and contend, that morall vertues are the image of God in man, and so a degree of Theologicall vertue; and that morall vertue compared to spirituall is as warmth to heat, and the morning-light to the noone-light. As therefore warmth and heat, morning, and noone-light are taught in the same act: so also vertue morall and spirituall.

18. Therefore that judgement, and wish of that greatest master of arts, Peter Ramus, was no lesse pious then prudent: If I should wish for that which I would obtaine, I had rather that this learning of philosophy were delivered to children out of the Gospell, by some Divine that is learned, and of approved manners, then out of Aristotle by a Philosopher. A child will learne many impieties out of Aristotle, which it is to be feared, that he will forget too late. That the beginning of blessednesse, doth arise out of men; that the end of blessednesse is bounded in man: that all vertues are wholy contained in mans power, that they are obtained by mans nature, art, and industry. That though these workes, are great and Divine, yet that God is never used to them, either as an aider, or workeman: that Divine providence is removed from this theatre of humane life: of Divine Iustice, that there is not a word spoken: that mans blessednesse is placed in this fraile Life, &c.

19. But the same habit which is called vertue, as it doth incline in his manner unto God, is also called a gift, as it is given of God, and inspired by the holy Spirit: and it is called grace, as it is freely bestowed, by the speciall favour of God upon us; also in respect of the perfection which it hath, together with the profit and sweetnesse, which is perceived from is, is it called fruit: and in respect of the hope it brings of life eternall, it is called blessednesse by some.

20. They therefore doe weary themselves in vaine, who make seven gifs of the spirit out of Isay 11. 2. Upon whom the spirit of Iehova shall rest. The Spirit of wisdome and understanding, the spirit of counsell and of might, the spirit of knowledge and of the feare of Iehova: and doe carefully distinguish them from vertues, and have enough to doe to demonstrate the proportion of every of them to some vertue. For neither are there only seven gifts of the spirit, although there are no more (nay but six) reckoned up there: because there only the chiefe and most kingly giftsin respect of the subject are remembred (for it is there spoken of Christ) other gifts by a Synecdoche being understood: neither those gifts themselves whereof there is mention made there, are in very deed distinguished from vertues, but they doe by a metonymy, set forth all vertues by their causes.

21. For although those [gap] Graces, whereof there is mention, 1 Corinthians 12. 4. are in very deed distinguished from virtues: yet Grace when it notes an inherent perfection in us, doth either set forth some one vertue, or all joyntly as it were in his roote.

22. In vaine also are there twelve fruits of the spirit gathered out of Gal. 5. 22. The fruit of the spirit is Love, Ioy, Peace, Long-suffering, Kindnesse, Goodnesse, Faith, Meeknesse, Temperance, together with the addition which is found in the common translation: and they are

compared to vertues, as is aforesaid of gifts; for neither are they only the fruits of the spirit, which are there expressed upon the present occasion, and are explained in that place with the names of the vertues themselves: because vertues are fruits, such as are required and expected by the husband-man, and doe agree to the nature of the seed which he did sow, and also bring profit and sweetnesse, with them, when they are perceived: all which doe agree to virtues, and their actions in a certaine manner in respect of God; but the profit chiefly in respect of us: whence also it is that holinesse with all vertues is not only called a fruit of the holy Spirit, but also our fruit, Rom. 6. 22. But this profit together with the sweetnesse is shewed in that place to the Galatians, in as much as joy, and peace are reckoned up, as fruits of the fruits.

23. They also use the same judgement, who thinke they have found eight beatitudes in the Sermon of Christ. Matth. 5. For there is but one beatitude, but seeing it hath divers signes, namely all solid vertues, together with the operations of them, the Lord doth propound certaine singular vertues, or operations of vertues, which doe most agree to his Kingdome, and are very remote from humane sence, and doth partly perswade them by the promise of blessednesse, and doth partly also describe blessednesse, or blessed men, by the study and profession of them.

24. The common affections of vertue, are those foure which are wont to be called Cardinall vertues.

25. For they doe not make foure kinds of vertues, as the most have hitherto thought, who doe manifest violence both to vertue and reason it selfe, whilest they will constrainedly refer all singular vertues to those heads: but they are foure conditions, which are necessarily required in that disposition which deserves the name of vertue.

26. The first of these is called Iustice in that generall sense, whereby it sets forth an inclination to doe rightly, giving every man his own, and it may be called the rectitude of vertue: for in that description of vertue which the Apostle doth propound in a certaine heap of words, Phil. 4. 8. 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 vertue, and if any praise, although truth, Iustice, purity doe set forth one and the same nature of vertue, yet Iustice doth most intimately set forth the essence of it.

27. The second is Prudence; whereby all the strength of reason is used to find out that which is right, and to direct a right all the meanes of it: it is therefore the alone descerning of those things which pertaine to right doing: and it containes in it selfe the force of understanding, knowledge and wisedome: so that all those perfections of the mind which are wont to be called intellectuall vertues, in this respect alone doe pertaine to vertue, so far forth as by the power of them the wil is directed in doing well.

28. It is called in the Scripture Spirituall understanding and wisedome, Col. 1. 9. Where understanding doth seeme to set forth a generall perceiving of good, and evill; and wisdome notes out the same perceiving as it is applied to severall things considered with their circumstances, wherewith they are clothed: so that understanding considering doth as it were say, It is lawfull: wisdome saith, It is expedient; according to that distinction which is, 1 Corinthians 6. 12 & 10. 23. To this is opposed, Foolishnesse. Ephesiant 5. 17. Be not therefore unwife, but understanding what the Will of the Lord is.

And Ignorance, Eph. 4. 18. Being strangers from the

Life of God, by reason of the ignorance that is in them. It is also called Iudgement. 1 Cor. 2. 15. And Discerning, Phil. 1. 10. To which is opposed vanity of mind, Eph. 4. 17. And a mind voyd of all Iudgement, Rom. 1. 28.

29. This Prudence ought to be exercised, 1. With circumspection, taking heed and due diligence, which are often in the Scripture commended under the name of watchfulnesse. Marc. 13. 33. Take heed, watch and pray: unto which is opposed that drowsie sleepinesse which is said to have seised upon the foolish Virgins. Mat. 25. 5, 13. Secondly, with election upon a due proportion; so as the greater duties be preferred before the lesser, and in every one a covenient measure be kept according to the intending of affections and strength. Mat. 6. 33. 1 Cor. 12. 31. & 14. 1. Seeke first the Kingdome of God and the righteousnesse of it. Affect the greater gifts: but rather that yee may prophesie.

30. The third generall affection of vertue is fortitude, which is a firme persisting in doing rightly, enduring and overcomming all those difficulties which may arise either from the continuance of the act which is required, or from other impediments whatsoever. Hence it is that vertue in the Hebrew is set forth by the name Christ, even when it is ascribed to Women. Prov. 31. 10. And a mighty strengthning is required in every vertue. Eph. 3. 16. It containes therefore. 1. That confidence which is commended. Acts 4. 29. To which feare is opposed, Phil. 1. 14. That they are bold to speak the word without feare. Secondly, perseverance and constancy, Revel. 2. 26. Whosoever shall overcome; and keep my workes unto the end. To which is opposed a fainting of mind and wearinesse of weldoing. 2. Thess. 3. 13. Gal. 6. 9. Hebr. 12. 3, 12. Let us not be weary. Be not weary. Least ye faint in your minds. Raise up the weake hands, and