- ons and dispositions. 3. Because faith it selfe is an impulsive
argument, moving us to labour for vertue.
Vse 1. This may serve to reprove those imprudent builders, that neglect faith and seeke for vertue, as if they would build the roofe of the house and not lay the foundation. 2. To exhort us, to have great care of faith, because all vertues depend upon it. Doct. 5. Vertue is the glory of faith.
This is gathered therehence, that it is said, it must be added to faith as something belonging to the perfection thereof. Now it is not an essentiall perfection, but complementall; not internall properly, but externall.
Reason 1. Because faith without vertue is not a living, but a dead faith. 2. Because vertue is the end of faith. 3. Because it is the adorning thereof. Use 1. This may serve to reprove those, that boast of faith and neglect vertue, such were many even in the Apostles time, as appeares by the Epistle of Iames. 2. To exhort us, to give all diligence, to adde vertue to faith. Doct. 6. The perfection of vertue depends upon knowledge.
This is gathered from that; To vertue adde knowledg. By knowledge we meane, not so much that intellectuall vertue, which is properly called scientia, knowledge, as understanding, wisdome, and prudence, all which are signified in the Scriptures by the right knowledge of Gods will. Now this knowledge is necessary unto vertue both in generall and particular.
Reason 1. Because virtus est habitus electivus, vertue is an habit pertaining to election, or hath good election joyned with it. Now to this election it is required, that a man should rightly know the end, and also the meanes that lead unto the end, and the manner also how he may come to the end by those meanes.
2. Because actiones virtutum versantur in particularibus, the actions of vertues are in particulars, and therefore it is not sufficient to judge aright of good and evill in generall, unlesse that judgement be also applyed to particular actions, according to their circumstances.
