A Chain of Graces Drawn Out for Reformation of Manners, Tract · Chapter 3
CHAP. III. Of Virtue.
THe firſt that comes to hand, is Virtue. Adde to your faith, Virtue. Somewhat muſt firſt bee ſpoken of the notation of the word, and then wee will deſcend vntounto the thing it ſelfe.
1. The word in the Originall is foreign, which ſignifies to make a free choyce of ſome excellent thing vponupon mature deliberation. So that herein is included three things.
1. The excellency of the thing made choice of: that choice onelyonly comes from virtue, which hath faſtened on ſome thing truly excellent.
2. The free embracing of it by the will. Choice argues freedome of him that chooſeth. He that muſt be drawne by head and eares vntounto any virtuous action, although he doe the worke, he is no virtuous man.
3. A mature deliberation and aduice before the choice. He that doth by accident, or as it were by ſome ſudden ſtrong temptation, fall vponupon ſome good worke, without mature deliberation of the excellency of the worke; and of his duty to ſet about it, and doth not in conſcience thereof performe it, is no virtuous man. Good turnes done in ſudden fits and humours, are no virtues in him that doth them.
The Latine word is Virtus, ſome ſay, à viro; becauſe it is the property of humane nature to be virtuous, and he deſerues not the name of a man who is not virtuous. But it is rather deriued à vivel violentia, from ſtrength, or force, as not onelyonly Durand aDurand. in 2. ſent. diſt. 27. quaeſt. 1.(who is therefore called foole,) but alſo Aquinas bAquin. Q. diſput. quaeſt. de virtist. in com. ar. 1. in reſp., Hales cAlex. Hales. virtus quia circa difficile. par. 3. q. 59. m. 5. ar. 5., and others doe more rightly iudge. Which Etymologie, how euer ſome diſlike, is moſt proper; whether wee regard the practiſe of humane Authors, whence we had the word, who aunciently held, that there was but one virtue, and that was Fortitude: or the ſacred Scriptures, which ſet out Virtue by foreign dMic. 3.8. Pro. 20.29.and foreign ePſal. 84.7. Some ſay the word foreign which ſignifies a meaſure to meaſure withall, is vſed to ſignifie virtue. But I cannot finde it any where in this ſenſe.which ſignifie force, ſtrength, or power. Virtue it is by which we get the Kingdome, as the way vntounto it. But this, the violent muſt take by force, or goe without it: virtue is conuerſant in workes of difficulty, and therefore is it virtue, becauſe it hath force, and ſtrength to ouercome a difficulty.
2. Touching the thing it ſelfe; becauſe the word is diuerſly taken, wee muſt firſt diſtinguiſh, and then deſcribe it.
There be, I thinke, as many diuiſions and deſcriptions, as Authors that hauehave written of it. That diuiſion of the Popiſh Schoole-men is worſt of all: they ſay, that virtue is either, 1. Naturall, 2: acquired by induſtry, or 3. infuſed by the ſpirit of Grace fVide Greg. de Ʋalent. in 1 2ae. Thom. diſput. 5. q. 3. punct. 1.. The two former members of which diuiſion they may put vp in their pockets, as erroneous, and falſe. That only deſerues the name of virtue, in the Schooles of Chriſtianity, which is infuſed. They only are virtuous who hauehave it from aboue gIam. 1.17.. Purblinde Plato by the dim candle of corrupted Nature, did diſcerne as much, for thus he ſaith, Ʋirtutem humana ne que natura, ne que doctrina, ne que exercitatione parari poſſe, ſed merum Dei donum eſſe *Plato in Menone.. Virtue cannot be atchieued by humane nature, doctrine, or exerciſe, but it is the meere gift of God.
Infuſed Virtue is therefore that of which we are to treat: & this, ſome, deſcribe by the cauſes; ſome, by the Act; ſome, by the effects; and ſome, by the properties. That of Auſtin, refined by Aquinas, is beſt worthy of our approbation; Virtue is a good habit of the minde wrought by God himſelfe in vsus, without our helpe, by which wee may liue well hAuguſt. de lib. Arb. li. 2. cap. 18, 19. Aquin. 1.2. q. 54. ar. 4. nec non in Quaeſt. diſp. de virt. in communi. ar. 2.. In which deſcription we hauehave the habit, efficient cauſe, act, or effect, of virtue conſidered in the generall nature of it.
Virtue thus taken, is in reſpect of the efficient cauſe iAlex. de Hal par 3. quaeſt. 62. m. 1., all one with Grace: for all virtues are graces, becauſe freely giuen. Therefore the Scripture when it ſpeakes of graces appertaining to the execution of morall duties, doth often retaine the name of virtue; as this text, and other places kPſal. 48.7. Phil. 4.8. 1 Pet. 2.9.witneſſe. The Schooles hauehave diuers diſtinctions of infuſed Virtues. Briefly, the ſum of what they ſay, may be reduced to this generall diſtinction, taken from the different ends that virtues leuell at.
Of Virtues, ſome reſpect the chiefeſt and higheſt end of all. And ſome reſpect ends, ſubordinate, and leading to the chiefeſt end.
1. Thoſe virtues that reſpect the higheſt end are ſuch as looke and tend immediatly to God himſelfe; & theſe are three, faith, hope, and charity: Faith beholds him as he is ſumma veritas, the chiefeſt truth: Hope waits vponupon him, conſidering him as he is ſumma largitas, the chiefeſt bounty: and Charity cloſeth with him, as he is ſumma bonit as the chiefeſt good lBrulifer. in 3. ſon. diſt. 26. q. 3. Tho. Aquin. Comment. in 1 Tim. 1.5. lect. 1.: Whereas all other virtues hauehave ſome lower obiect to pitch vponupon, immediatly: and therefore the former three by way of excellency are taken from the reſt, and by the ſchoole-men dub'd with the title of Theologicall.
2. Other virtues reſpect ſubordinate and inferiour ends, which ſerue as meanes vntounto the chiefeſt end, and of this ſort are all beſides the former three.
This latter ſort are ſometimes againe diſtinguiſhed into,
1. Such as are conuerſant circa vorum, to ſearch out the truth of things, and hauehave their ſeat in the vnderſtanding facultie, and therefore are called Intellectuall. Of this kinde are Knowledge, Wiſdome, Prudence, Art.
2. Such as are chiefly imployed circa bonum, about goodneſſe for mans obſeruation and practiſe in his manners, or conuerſation, hauing their ſeat chiefly in the will, by the exerciſe of which vertues, a man receiues the denomination of a good man: and theſe are called Morall; of this ſort are Iuſtice, Mercy, Faithfulneſſe, Clemency, Fortitude, &c. But here muſt be obſerued, that not only among Philoſophers, but Diuines alſo, Intellectuall virtues goe vnderunder the name of Morall; eſpecially when both concurre in the ſame man who exerciſeth all the vertues hee hath in doing good, as Aquinas noteth.
Thus farre of virtue in generall: now wee muſt enquire, How virtue is taken here.which of all theſe ſorts of virtues, the Apoſtle in this text commendeth to vsus. There is no queſtion, but he ſpeakes of Morall virtue infuſed; becauſe he exhorteth vsus to furniture for our Chriſtian conuerſation in this world, agreeable vntounto our pretious faith. But morall virtue indefinitely propoſed, is ſometimes taken pro genere generaliſſimo, for the whole Nature of virtue including all particular ſpecies, or kindes of virtue whatſoeuer vnderunder it; m1 Pet. 2.9. Phil. 4.8.and ſometimes pro genere ſubalterno, for all virtues of one ſort, or kind, and in this latter ſenſe tis taken here: for it cannot bee meant of all virtues in generall, becauſe there bee diuers other particular virtues diſtinguiſhed from it, and to bee added vntounto faith, beſides that the Apoſtle meaneth by this word Virtue, in the Text. Nor can it be taken for any indiuiduall and particular virtue, becauſe virtue indefinitely propoſed, is nomen ſpeciei, non indiuidui, a name that imports not any particular virtue, culd out from all others, but all virtues of the ſame ſort, or kinde.Beda tom. 5. in Comment. ſuper hunc loc.
So that briefly by Virtue he meaneth both the habite and exerciſe of infuſed morall virtue producing all good workes which are any where enioyned in the word of God, as fruits of faith, adorning that Goſpell, by our godly conuerſation, which we doe profeſſe.
This being the meaning of our Apoſtle, the point from hence is plaine, viz. Obſeru. Chriſtians muſt diligently labour to bee virtuous, and doe good workes, as well as to beleeue. Adde to your faith, virtue. Faith is the life of the ſoule nGal. 2.20. Hab. 2.8.; and virtue the life of faith oIam. 2.14.17. &c.. Faith and Virtue are the two legs of a Chriſtian; hee that wants either, is but a hobling heldein, and wee know the Hebrew Prouerbe, the blinde and the lame enter not into the houſe for euer p2 Sam. 5.7.. You ſhall as ſoone meet a man in heauen without faith, as without virtue producing good fruits. And becauſe the tree of virtue is euer full of fruit, therefore as here we are exhotted to adde virtue, ſo in other places to the ſame effect are good workes preſſed q1 Tim. 6.17, 18. Tit. 2.7.10. &c. Tit. 3.14., as well as faith. But here that knowne diſtinction of witty Bernard, wherewith he concludes a Tract, is worth inſerting, Works are via regni, non cauſa regnandi rBern. de gra & lib. arbit., the way to heauen, not the cauſe of reigning. When againſt the Papiſts, wee deny workes in the act of iuſtification, as the Scripture doth ſRom. 4.2, 3.; wee doe not diſcharge the iuſtified man from doing of them, as fruits of faith to proue it liuely tIam. 2.24., and as teſtimonies of his thankfulneſſe and conformity vntounto God and Chriſt, who gaue himſelfe for vsus that hee might redeeme vsus from all iniquity, and purifie vntounto himſelfe a peculiar people, zealous of good workes uTit. 2.14..
According to the ſenſe of Scriptures, wee ſay with the Scripture, faith without workes is dead. And that a man is not iuſtified by faith alone, without workes, in reſpect of the ſenſible aſſurance of it within himſelfe; for he muſt hauehave virtue producing good workes to iuſtifie the ſoundneſſe of his faith, againſt all Satanicall temptations; and to diſtinguiſh it from all vaine perſwaſions, and counterfeit faith.
Which expoſition is neither ſtrained nor new. For ſo Origen expoundeth that place of Iames; ſaying, a man may bee ſaid to bee iuſtified by workes, quia certum eſt eum qui verè credit, opus fidei & iuſtitiae operari *Origen. in Rom. 4. lib. 4.. Becauſe it is certaine, that hee who truly beleeueth, worketh the workes of faith, and righteouſneſſe. I might ſoone caſt vp a mountaine of teſtimonies, to this purpoſe, if this little Treatiſe could beare them: but I ſpare; caſting but this one bone more to the Papiſts to gnaw vponupon, which I hauehave taken out of their owne renowmed Saint, Aquinas. Opera enim non ſunt cauſa quod aliquis ſit iuſtus apud Deum, ſed potius ſunt executiones, & manifeſtationes iuſtitiae, nam nullus per opera iuſtificatur apud Deum xAquin. in Com. ſuper Gal. 3. lect. 4.&c. For workes, ſaith he, are not the cauſe why any man is iuſt before God, but they are rather conſequents and manifeſtations of our righteouſneſſe. For no man is iuſtified by workes before God. So that when we conſider virtue and the fruits of it, as a conſequent of faith in the iuſtified man, wee require Ours alſo, to learne to maintaine good workes for neceſſary vſes, *Tit. 3.14.that they be not vnfruitfull, as much as any Papiſt of them all.
This may take off the ſcandall caſt vponupon our Doctrine touching Workes, Vſe 1 and lay the Saddle vponupon the right horſe; condemning the true Solifidians of our age, that boaſt of faith, as good & much as may be; and will beleeue, with you, or any man liuing; but no point good workes. As for virtue, they are of Machiauils opinion, the name is an honour, the vſe a cumber. Though theſe prate of faith, yet they neuer knew it, much leſſe enioyed it. For faith and virtue are twins of a birth, and euer dwell together: but theſe fruitleſſe faithlings hauehave no roome for virtue, and are ſo farre from entertaining it, that they profeſſe themſelues enemies to it, and all that giuegive it any harbour: And theſe be they that cauſe our doctrine of Iuſtification by faith to bee ſo much traduced by thoſe faithleſſe vaſſals of that Man of Sinne. But ſuch we vtterly diſclaime, as none of ours; they may bury their faith, & themſelues too, when they will; for their faith is dead, and ſtinketh long agone. A heauy doome will one day paſſe vponupon them for want of virtue to their painted faith. There is a fearefull curſe denounced on the barren fig-tree yMatt. 21.19.while it ſtandeth: But that's not all; the dreadfull axe of vengeance muſt cut it down, and then it ſhall bee caſt into the fire of hell zMatt. 3.10.. And in the meane time, if any ſhame were in them, they would lay aſide the name of Chriſtians; ſince the Deuill himſelfe may better take it vp, then any of them; for he beleeues, and trembles aIam. 2.19., but they doe neither.
Let this preuaile with all faithfull men, Vſe 2 to ſtriue by all meanes to grow in virtue, as well as faith. For though faith at firſt gaue birth to virtue, yet virtue is of vſe, as children are, vntounto their aged parents, to nouriſh faith. Wherefore, Whatſoeuer things are true, whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things are louely, whatſoeuer things are of good report; If there be any virtue, if there bee any praiſe, thinke on theſe things bPhil. 4.8.. Shew forth the virtues of him that hath called you out of darkneſſe to his maruellous light c1 Pet. 2.8..
Now that wee may adde virtue to our faith, wee muſt doe 5. things.
1. Directions to get virtue.Labour to make the tree good by an effectuall inſition into Chriſt. As the branch cannot beare fruit of it ſelfe except it abide in the vine: No more can wee except wee abide in him dIohn 15.4.. Till a man bee truly regenerated, he is no ſoyle for virtue to be planted in.
2. Labour to plant your ſelues in thoſe places, where fruitfull ſhowres doe moſt often fall: the neerer the tree is planted to the waters ſide, the ſooner it ſhootes vp, and brings forth fruit in ſeaſon ePſal. 1.3.. Take pleaſure in the houſe of God, and follow his ordinances: they that neglect the word ſhall neuer grow. But ſuch as are planted in the houſe of the Lord, ſhall flouriſh in the Courts of our God: They ſhall bring forth fruit in old age: they ſhall bee fat and flouriſhing fPſal. 92.13 14.; prouided alwaies that as new borne babes they deſire the ſincere milke of the word, that they may grow vp thereby g1. Pet. 2.2..
3. Be a diligent Inquiſitor into the nature of virtue; to know the excellency & ſweetneſſe of it. If a thing bee neuer ſo excellent, yet if the excellency thereof be not knowne, who will regard it? Whereas any thing, once known to be good, is eueryevery mans money. The excellency of gold, which all diſcerne in it, makes men ſo greedy after it; but no knowledge, no deſire; no deſire, no poſſeſſion. Ideo virtus non habetur, quia ignoratur, ſaith one, therefore virtue gets no entertainment, becauſe ſhe is a ſtranger to vsus.
4. Fall deeply in louelove with virtue. There is none that will not get the thing they louelove, if it may be gotten: and louelove makes eueryevery labour light that wee are fore't vponupon, to get our louelove hGen. 29.20. Yea louelove will turne vsus into the thing loued, whether wee will or no. Wee neuer get the thing we louelove not, but what wee louelove we neuer ceaſe to get.
5. Striue with God by prayer, that as he cals thee to virtue, ſo hee would worke it in thee. This is the bucket of the ſoule that drawes vp all the water we need, out of the wels of ſaluation. It is the key that vnlockes Gods owne treaſurie, and takes from thence ſupply for all our wants. This is of vſe in getting eueryevery grace; forthough eueryevery good and perfect gift iIam. 1.17.doe come from God, who hath engag'd himſelfe to giuegive vsus all good things kPſ. 84.11.: yet he hath made his pleaſure knowne. For all theſe things will I bee ſought vntounto, by the houſe of Iſrael, to doe it for them lEzek. 36.37.. Therefore if any man lacke virtue, let him aske it of God, who giueth vntounto eueryevery man that asketh, liberally, and reprocheth no man mIam. 1.5.with his vnworthineſſe, although hee be of all men moſt vnworthy. But ſpare to ſpeake, and ſpare to ſpeed.