The Whole Treatise of the Cases of Conscience

Secondly, I add this clause, to meet with an error of some learned Philosophers, who taught, that the very nature of Virtue stands in a mean, or mediocrity of affections. This that they say is true in part, but not wholly. For the mediocrity, of which they speak, without renovation of affections, is nothing: and therefore all virtues, that are not joined with a renovation and change of the affections, are no better then sins. This point the Philosophers never knew, and hence it was, that they stood only upon a mediocrity, defining a man to be truly virtuous, that did wisely observe a mean between two extremes.

Secondly, I adde this clause, to meete with an errour of some learned Philosophers, who taught, that the very nature of Vertue stands in a meane, or mediocritie of affections. This that they say is true in part, but not wholly. For the mediocritie, of which they speake, without renouation of affections, is nothing: and therefore all vertues, that are not ioyned with a renouation and change of the affections, are no better then sinnes. This point the Philosophers neuer knew, and hence it was, that they stood onely vpon a mediocritie, defining a man to be truly vertuous, that did wisely obserue a meane betweene two extreames.

Lastly, I say that this gift of God, makes a man fit to live well. In which clause standeth the proper effect of Virtue; which is, to make ⟨p. 473⟩those in whom it is, to lead their lives well. And by this we are advertised, to take heed of the opinion of Philosophers, concerning some particular virtues. For in their moral discourses, they give both the name and the nature of Virtue to those things, which are either false & counterfeit virtues, or indeed none at all. For example, Aristotle makes Urbanity a virtue, which is indeed a sin, being nothing else, but a dexterity in mocking and descanting upon reens persons and names: & so it is reckoned by Paul amongst grievous sins and vices, which are to be avoided, Eph. 5. 4. Again, the Philosopher calls Magnanimity (whereby a man thinks himself worthy of great honours, & thereupon enterpriseth great things) a Virtue; which notwithstanding is to be holden a flat vice. For by the law of God, every man is to range himself within the limits of his calling, and not to dare, once to go out of it. Whereas on the contrary, the scope and end of this virtue (as they term it) is to make men to attempt high and great matters above their reach, and so to go beyond their callings. Besides, it is directly opposite to the virtue of humility, which teacheth that a man ought always to be base, vile, & lowly in his own eyes. The Prophet David clears himself of this sin,