A commentary or, exposition upon the divine second epistle general, writtenA commentary or, exposition vpon the diuine second epistle generall, written

All this while we have considered virtue in the larger acception; comprehensive of all the rest. Strictly Saint Augustine defines it to be nothing else, but Diligere diligendum; to love that is to be loved. Thus it hath a sweet reference to all the graces following. Id diligere, Scientia est, &c. To love this is knowledge; not to be seduced from it by allurements, is Temperance: not to be removed from it by calamity, is Patience: to do this for Gods cause, is Godliness: to communicate it to others, is brotherly kindness: to dilate it to all men, is Charity. Ambrose knowledge seeks virtue, Temperance finds it, Patience suffers for it, Godliness possesseth it, Charity communicates it. These are so linked together with a golden chain of harmony; like the Tabernacles curtains of blew silk; that pull one, pull all. Hath any man virtue? he must have knowledge: In nesciente non est virtutis habitus: the ignorant are not capable of the habit of virtue. If there be knowledge, temperance will follow: for folly is the mother of Surfeit, and digs the own grave with the teeth: but abstinence is the daughter of wisdom. If Temperance, then surely there will be Patience: Temperantia injuriam non facit, Tolerantia patitur. Temperance doth no wrong, Patience suffers it. He that abhors to hurt others, will much less hurt himself. If Patience, there must needs be Piety; for the^p Thank-worthy patience is that, which for conscience toward God, endureth wrongful grief. If we be content to suffer evil for God, surely we will do for God. If Godliness go before, fraternal kindness will follow after. For no man can love the invisible God, and hate his visible brother, If kindness to our brother in CHRIST; then Charity to all. A heathen will be kind to his friends, a christian must be charitable to his enemies. This is a golden chain: the wicked have a chain,^q their pride compasseth them about as a Chain: Funas peccatorum, the cords or chain of their sins; one end whereof reaches to hell. But this chain is tied to heaven by the one end thereof; fasten the other end to thy conscience, it shall draw thee up thither.

All this while we have considered vertue in the larger acception; comprehensive of all the rest. Strictly Saint Augustine defines it to be nothing else, but Diligere diligendum; to love that is to be loved. Thus it hath a sweet reference to all the graces following. Id diligere, Scientia est, &c. To love this is knowledge; not to be seduced from it by allurements, is Temperance: not to be removed from it by calamitie, is Patience: to doe this for Gods cause, is Godlinesse: to communicate it to others, is brotherly kindnesse: to dilate it to all men, is Charity. Ambrose knowledge seekes vertue, Temperance finds it, Patience suffers for it, Godlinesse possesseth it, Charitie communicates it. These are so linked together with a golden chaine of harmonie; like the Tabernacles curtaines of blew silke; that pull one, pull all. Hath any man vertue? he must have knowledge: In nesciente non est virtutis habitus: the ignorant are not capable of the habite of vertue. If there be knowledge, temperance will follow: for follie is the mother of Surfet, and digges the own grave with the teeth: but abstinence is the daughter of wisedome. If Temperance, then surely there will be Patience: Temperantia injuriam non facit, Tolerantia patitur. Temperance doth no wrong, Patience suffers it. He that abhorres to hurt others, will much lesse hurt himselfe. If Patience, there must needs be Pietie; for the