Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	fortitude_n	prudence_n	temperance_n	1,677	5	10.4183	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41769	The true idea of Jansenisme both historick and dogmatick. By T. G.	Gale, Theophilus, 1628-1678.; Owen, John, 1616-1683.	1669 (1669)	Wing G152; ESTC R218792	68,669	204

next as more remote and all the principles thereof c. Hence Jansenius passeth on to shew how many waies the precepts of God may be said to be possible §. 19. How many waies the Precepts of God may be said to be possible and useful without sufficient Grace without asserting such a sufficient Grace So Tom. 3. de Grat. lib. 3. cap. 15 c. That the Possibilitie of Gods commands on which the Libertie of Will and the Reason of sin depends may be more fully explicated it must be observed how many wayes a man may be said to be able c. 1. Most remotely by the flexibilitie of human libertie 2. Somewhat more nearly by faith and love 3. But most compleatly by the Assistance of actual Grace This complete power which actual Grace gives is alwaies joined and that inseparably with an actual will Thus therefore the precepts of God are possible 1. To the just by faith and love 2. To unbelievers by virtue of the flexibilitie of natural libertie neither does the suspension of actual Grace at all excuse their moral impotence of observing the Precepts because this impotence is not antecedent but consequent and voluntary arising from the perverse disposition of the will which by how much the more fixed 't is by so much the more inexcusable 't is so far is it from excusing sin Then cap. 17. Jansenius proves that these Divine Precepts are very useful though impossible to be kept by unbelievers without the vain figment of sufficient Grace and that 1. To discover mens dutie 2. To discover their infirmitie 3. To render them inexcusable 4. As a medium of judicial hardnes 5. But especially as to the Elect these Precepts and Exhortations are useful 1. To teach them 〈◊〉 infirmitie their blindnes and hardnes 〈◊〉 heart c. 2. To make them of 〈◊〉 misse and humble spirits willing to 〈◊〉 saved in Gods way and on termes 〈◊〉 free Grace God commands a du●● beyond our strength thereby to dri●● us out of our selves to Christ. 3. To●gether with the Word of Precept 〈◊〉 gives out a word of Power c. Jansenius having discoursed of 〈◊〉 Nature and Necessitie of Efficacious Gra● he proceeds to treat of the several kin● thereof §. 20. The distribution of Grace into Praeventing subsequent operant cooperant excitant adjuvant Thus Tom. 3. lib. 4. de Gr● cap. 12. to the 19th where having give● the sentiments of Suarez and Vasque● and their defects herein he laies do● a division of his own conformable 〈◊〉 the mind of Austin and so distribut●● Grace 1. Into Praevenient and subseque● Which names saies he are respe●ctive whose terme is not Grace 〈◊〉 though one Grace did precede th● other but the acts of the Will Fo● Grace is said to be praevenient becaus● it prevents every good motion of th● will and subsequent as it follows th● foregoing good motion This division had its rise not from the Metaphysick Speculation of the latter Scholemen but from that famous Pelagian Controversie Whether the Will begins the first good mo●ion so as that Grace follows the good ●otion of the will or whether on the ●●●trary Grace praecedes c. Hence Grace operant is the same with praeve●ient and Grace co-operant the same with ●bsequent Hence also Grace excitant is ●iled that which begins the first good ●otion in the will and Grace adjuvant is ●hat which assists any good already be●un in the will c. Jansenius having finisht his Discourse 〈◊〉 Medicinal Efficacious Grace §. 21. An Virtue consists in love to Go● he pro●eeds to the effect thereof namely to ●irtue which he makes to consist radi●ally and principally in Love to God So ●om 3. de Grat. lib. 5. cap. 3 c. Austin saies he teacheth us that the virtue of a Rational creature is no other than love to God Which Doctrine indeed seems very exotick to the Sectators of Aristotles Morals but yet if it be duely weighed it will be found to be most true For mans chiefest goo● and virtue consists in adhering to God which is done by love Virtue is nothing else but a rectified will Henc● he proves that all the Cardinal Virtue● Prudence Temper●●ce Justice Fortitude yea those which they terme supernatural as Faith and Hope have 〈◊〉 their original from Love to God Hen● also he proves cap. 9. 10. That love 〈◊〉 concupiscence which refers all to self 〈◊〉 respect of God is vitious yet 't is not repugnant to love to God to have an e● on the reward for love to God for himself is the only reward of our love to God i. e. consummate love to God is the only reward of our present inchoate love to God Hence Jansenius passeth on to treat of the fear of Hell §. 22. Of 〈◊〉 fear o● Hell its causes effects c. its causes properties and effects So Tom. 3. de Grat lib. 5. cap. 21. c. where he shews that the fear of Hell considered in its self is lawfull and profitable because it is an avoiding of evil yea it may be subordinate to our last end And whereas some stick or acquiesce in this fear as 〈◊〉 the term or center this is the fault 〈◊〉 him that fears not of the fear He ●en distinguisheth 'twixt ordinate and ●ordinate fear of Hell Ordinate is that whereby the fault is more feared than the punishment inordinate when the punishment is feared more than the fault which some call servile fear Thence he leads us to the Spring-head of this fear of Hell shewing how it springs not from a spirit of Adoption which inspires coelestial suavities into the heart but from the spirit of bondage or a certain general Grace of of God Yet addes he this fear of Hell is attributed to the Grace of God because 1. It proceeds from a Legal faith of Gods Eternal Judgement which is a gift of God 2. God followes this apprehension of future Judgement with comminations threats and commotions of Conscience c. 3. God works this fear by softening the heart and that either by the immission of temporal tribulations or by the ablation of carnal delights which harden Conscience Thence he shews cap. 25. that this fear of Hell is not from the special grace of Christ 1. Because it produceth a Legal Righteousness 2. It does not sever the heart from sin because the sinner flies not from sin but from punishment he abhors sin not as sin but as dolorifick or painfull there remains still in such a depraved will which is chained by fear of Hell but not mortified or extinguisht Hence cap. 35. he proceeds to Explicate the good effects of this legal fear in order to a thorough conversion and so he concludes that this servile fear of hell as 't is fear so 't is good but as servile so 't is evil Jansenius having discoursed at large of medicinal Grace §. 23. Of Free-will its nature c. its nature and effects he returns again to the