BEcause to the constitution of vertue there is required (besides the uprightnesse of justice the direction of prudence and the firmenesse of fortitude) the custody also or the guard of Temperance, therefore some thing must be said of Temperance.

Qu. 1. Wherein lieth the nature of Temperance.

1. Ans. First, As fortitude doth arme vertue against those things, whereby men are wont to be deterred and made affraid of doing their duty: so Temperance doth defend it against those things which are wont to allure, and entice men away from the same.

2. Secondly, although in that victory which Temperance obtaines over flattering Temptations (in the resistance of which there is oft times much molestation) and in that constancy also which is properly a fruit of Temperance, there be to be found a magnanimity and heighth of mind neere of kinne to fortitude: yet there is a difference betwixt it and fortitude because of the difference of the objects.

3. Thirdly, because every object, that doth allure and intice, hath some shew of good; and the appearace of an honest good, as such, doth not allure to sinne, but to honesty: therefore the object of Temperance are things that have a shew of profit and delight; or profits and pleasures.

4. Fourthly, also love, desire, and delight are conversant about such kind of good things; therefore temperance properly is occupied about the moderating of these affections, about such objects.

5. Fifthly, Temperance doth not utterly take away these affections, as being naturall, but doth govern them, that is, takes away their inordinatnesse, in regard of their degre, eextent, and manner.

6. Sixthly, this mordinatnesse, because in beleevers, it is

taken away onely in part, therefore these affections are in some sort, but not perfectly mortified. Hence it is, that Temperance is said to restraine, and keepe under the remainders of them, and to abstain from them.

Qu. 2. What are the signes of Temperance?

7. Ans. First, if a man be not led with carnall and worldly affections, but keepe them tamed under the yoke of reason and Religion, and do, as it were, deny them. Tit. 2. 12.

8. Secondly, if he abstaine especially from those lusts, to which (either by reason of the condition of [gap]isoife, or by evill custome, or by the example of those amongst whom he lives) he is most inclined. 2 Timothy 2. 22. 1 Peter 4. 2, 3, 4.

9. Thirdly, if he abstaine, not only from the outward works, whereby such lusts are wont to be fulfilled, but also study to roote out and mortify the very inward inordinate affections, Col. 3. 5. 8. Rom. 8. 13.

10. Fourthly, if he be neither lifted up inordinately in the fruition of the commodities, and pleasures of this World, nor troubled in the want of them, but when he hath them, be as if he had them not, 1 Cor. 7. 29 30. 31. And when he hath them not, be as if he had them. 2 Cor. 6. 10.

Qu. 3. What is to be done by us, that we may attaine Christian Temperance.

11. Ans. First, we ought to endeavour by all meanes to diminish and resist the love, desire, and delight of the World and of worldly things, 1 Io[gap]. 2. 15. 16.

12. Secondly, to this purpose it will be profitable to turne away our thoughts, and senses from things perversly beloved: lest the appearance of good which seemes to be in them prove to be an incentive, and nourisher of perverse love, Iob. 31. 1. For it is remarkable that the two first perverse loves wch we read of in the Scripture, are said to come by the sight, Gen. 3. The Woman saw that the Tree was good and pleasant to the Eyes, and Gen. 6. & 2. The Sonnes of God saw the daughters of men that they were faire.

13. Thirdly, it is profitable also seriously to ponder of the fading vanity of all worldly things, 1 Ioh. 2. 17. Eccl. 1.

14. Fourthly, to the end that we be not taken and carried away with the sh[gap]w of pleasures, it is good to behold them not as they come flatteringly, but as they goe away, that is full of shame and sorrow, R[gap]. 6. 21.

15. Fifthly, we must be watchfull that the motions of concupiscence get not strength by long delay, but we must doe our endeavour that they be presently and in the beginning repressed, Ro. 7.

16. Sixthly, we must often and seriously revolve in our minds how all those that ever were wise and godly here, not without just cause despised these pleasures, and judged them fit to be despised and eschewed by others.

17. Seventhy, the minde is to be occupied in other things; and our love, desire, and delight, are to be turned to those things which are Spirituall, and Divine, that so evill love may be driven out of the mind by good love, as one naile is driven out by an other.