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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

to know the end and media of Divinity and out of which all the precepts of Divinity are concluded But there is another principle of Divinity which is called principium essendi and that is God principle of Divinity then the written Word of God VI. It is an unquestionable Principle amongst Christians that the holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no disputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian religion VIII Among Christians it is lawfull to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavil but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselvs the Holy Ghost when he speaks of the divine original and authority of the Word useth these phrases The word of the Lord. Thus saith the Lord. Jesus said All Scripture is by divine inspiration 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes and illuminates the mind of him that reads the Scriptures with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this onely cause they will have it to be Gods word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptures divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the Scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best acquainted with his own stile But the Scripture was written by the inspiration of the Holy Ghost 2 Tim. 3.16 2 Pet. 1 20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonders of the Scripture Psal 119.18 Open my eyes that I may see the wonders of thy law Ergo c. 4. Whose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth Joh. 16.13 Ergo c. Now as for the Churches testimony although it is to be received as from Gods minister yet it is false that the Scriptures authority depends on it For what can be more absurd then to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the Foot-post or the Princes mandates from the Printer or that the Rule should have its dependence upon the thing ruled We know that the oracles of God are committed to the Church and that she is the pillar and ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its light from the candlestick that supports it so it is riliculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2.2 But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse then he that believeth another speaking and witnessing of it even so he knoweth more assuredly the Scriptures to be Gods word who hath tasted its sweetnesse then he who gives credit to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again and again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which every where brings in God himself speaking 2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily do with such faithfulness record all things that in rehearsing of sins and infirmities they neither spare themselvs nor friends 3. Which records not onely Truths and all things agreeing with right reason but Divine matters also and such as transcend all reason 4. After a Divine manner and in a wonderful harmony of circumstances in the same things rehearsed by different Writers 5. To the glory of God alone and our Salvation 6. With admirable efficacie both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolical and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless Divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Original and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of the time but that of the holy Ghosts is first in regard of Nature and efficacy We believe the Church but not for the Church but we believe the Holy Ghost for himself The Churches

Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the Holy Ghosts Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The swasive power is in the Church but the perswasive in the Spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and a firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New-Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Hester Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New-Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul To the Romanes one To the Corinthians two To the Galathians Ephesians Philippians and Colossians single To the Thessalonians and Timothy double The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the Books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of the Macchabees 1 2 3. of Baruch 1. The Prayer of Manasses The Epistle of Jeremiah The Additions to Daniel and Hester Although they may be read with profit yet they come short of that Authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3. Because they are never alledged in the New-Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and Piety XII The Holy Scripture is sufficient to Salvation 2. Tim. 3.16.17 The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furnished to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their own place to be regarded so no tradition is to be admitted as necessary to salvation except the Scriptures The Romanists do not only fight for Popish Traditions but also equall them nay prefer them to the holy Scripture but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 5.32 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy Scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime Articles of Religion with great perspicuity XV. Therefore the Translation of the Bible into vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely Supream Judge of this Interpretation is the Holy Ghost speaking in it Esay 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the Pope alone this right of supreme Judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old-Testament it is composed of a history and mysterie For example Hos 11.1 In these words When Israel was a child then I loved him and called my sonne out of Egypt The sense is compounded for literally and historically they are to be understood of the delivery of the Israelites out of Egypt but typically and mystically of Christs calling out of Egypt Mat. 2.15 XIX The meanes to find out the true sense of Scripture are Frequent prayers the knowledge of Tongues the looking into the Fountains the consideration of the scope and argument the distinction of proper terms from figurative the logical analysis or noting of the causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and supreme end of Divinity XXI Whereas then the chief end and the chief good are one and the same thing it is manifest that Christian Divinity onely doth rightly teach us concerning the chief good XXII The subordinate end of Divinity is our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his Essence relatively in the Persons Gods essence is known * A. R. * The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of negation we know what he is not rather then what he is 5. By way of eminencie we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gather there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnesse c. 8. From the possibilities and contingencies that are in all things we inferre there must be one chief necessary entity by his Names and by his Properties The names of God are either taken from his essence as Jehovah Jah Eheje to which in the New-Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods chief and most proper Name For it is derived from the

this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whi●h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose

With the heart we beleeve unto righteousnesse and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall aske a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Joh. 12. v. 34. Peter is an example of an impefect denial proceeding of infirmitie Mat. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine lest they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Matt. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven To this is opposite the omission of that action which agrees with our Profession and Impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the latter is in the Jews of which Paul speaketh Rom. 2.24 For the name of God through you is blasphemed among the Gentiles CHAP. VII Of Works appertaining to the Fourth Commandment HItherto of the Parts of Gods worship Now follows the Time peculiarly appointed for Divine worship This is handled in the Fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this Precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. by which it appears that the Israelites before this had been warned to sanctifie it but that it had been slighted and neglected by reason of Pharaohs oppression 2. By declaring the Precept in opposing by an antithesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either natives or strangers and both are either superiours or inferiours Sixe dayes saith he shalt thou labour and do all thy work but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou or thy sonne c. The Confirmation is grounded on Gods example For in six dayes the Lord made heaven and earth the sea and all that therein is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattle might be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of Divine worship was prescribed to Adam even in the state of innocencie II. To sanctifie the Sabbath is not to make that day holy but to separate it from profanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2. The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 23.1 Jer. 17.22 and elswhere The equity is seen in two things 1. In that God hath separated only one day of seven for Divine worship 2. In that he goeth before us by his own example The Promises are in Isa 56.2 c. 58.13 IV. The matter or object of this Sanctification is the Sabbath or seventh day in the Jewish Church to which succeeded the first day called from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptisme the Day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or moral and that which is typical or ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jewes from Gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Joh. 20.19 26. By the example also of Apostolical Church Act. 20.7 1 Cor. 16.2 Rev. 1.10 VI. The forme of sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposed to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Luk. 14.5 Which of you having an oxe or an asse fallen into a pit will not take him out on the Sabbath-day The Macchabees knew this Mac. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.18 IX On the Sabbath those works must be done for which that day was appointed to wit to repair to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations and example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XII The spiritual end peculiar to the Jews was 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt and troubles in the Desart 2. That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sinne and the workes of the flesh XIII But now the spiritual end of it is 1. That the Congregation may be seen and that the faithful may flock together into the Church as into the Arke of Noah 2. That by meditating on this new birth of the world and Christs resurrection we might praise God our Creator and Redeemer 3. That by our rest from labour we might be admonished of our rest from sinne 4. That we might more and more aspire and raise our selves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a threefold Sabbath a typical or temporary a spiritual but onely begun here and a heavenly or eternal XIV The Sanctification of the Sabbath belongs to all chiefly to Magistrates and Pastors The Magistrate by the example of Nehemiah must take care that the

4.5 To this is opposite too much Right which is commonly called too much Wrong Of the latter sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit punishments that one rather may perish then unity To this is opposite too much Lenity which begets too much liberty in sinning Not only is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 15. Fortitude is that whereby according to the strength and vigor of a high and unconquered mind we endure difficulties and undertake high matters to Gods glory and our neighbours safety To this Sluggishnesse is opposite or Pusillanimity arising out of fear of dancers or desire of pleasures Temerity also and too much boldnesse To this also belong Duels undertaken for deciding of doubtful rights or upon other light and rash occasions Such Conflicts may be fitly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends pleasing to God and profitable to the State The RULES I. It is lawfull for Christians to wage war as it was of old for the Jewes The reason is because it is no where prohibited in the New-Testament And that Captain of the Capernaites Mat. 8. and Cornelius the Centurion Act. 10. are reckoned amongst the faithful Neither did John dehort the souldiers from wars but from injustice Luk. 3. II. War is to be managed by the Magistrate not by private authority III. War must not be made but that which is just and necessary IV. It will be just in respect of the matter forme and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms. VI. When war is undertaken it matters not whether it be managed by strength or policie VII Policie joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment THus of our duty towards the life of our neighbour In the Seventh Precept is set down how we must preserve our own and neighbours Chastity the summe whereof is that the Heavenly Law-giver would have our own and neighbours chastity preserved inviolable This Precept is negative Thou shalt not commit adultery and Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the Affirmative that by endeavouring temperance we preserve our own and others chastity There be two meanes to preserve chastity Temperance and Wedlock the first is enjoyned to all men the other to those who are called to wedlock Temperance is a vertue moderating the affections of our mind in persuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodlinesse and worldly lusts and that we should live soberly justly and godly in this present world looking for that blessed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ To Temperance is opposed Intemperance and Insensibility whereby honest and lawfull delights are despised also Hypocritical temperance of Monks and Eremites Temperance is both Sobriety and Chastity as also Modesty and Honesty The former vertues have relation to us the latter to our neighbour Sobriety is temperance from superfluous meat and drink We must study to Sobriety 1. Because of Gods command 2. Because of the reasons annexed to it taken from our calling 1 Thess 5.8 But let us who are of the day be sober From the necessity of Prayer and from the end of the world 1 Pet. 4.7 But the end of all things is at hand be ye therefore sober and watch unto prayer Lastly from the snares of Satan 1 Pet. 5.8 Be sober and watch for your adversary the devil walketh as a roaring lion seeking whom he may devoure To Sobriety is opposite Delicatenesse whereby dainties and delicacies are fought for imoderately in meats drinks Gluttony also of Voracity Drunkenes hurtful Abstinence Of daintines Solomon speaks Pro. 23.1 2 3. When thou sittest to eat with a Ruler consider diligently what is before thee and put a knife to thy throat if thou be a man given to appetite be not desirous of his dainties for they are deceitfull meats Gluttony and drunkennesse are to be avoided 1. Because they are prohibited by God Pro. 23.20.31 Luk. 21.34 Rom. 13.13 2. Because the effects thereof are most pernicious for they hinder the meditating on Gods works Isa 5.12 and thinking upon Christs coming Luk. 21.34 Prayers also 1 Pet. 4.7 It stirs up anger and strife Pro. 20.1 29.30 It kindles lust Pro. 23.31 32. It causeth scandal as the example of Noah sheweth Gen. 9. and shuts out of Gods kingdom 1 Cor. 6.10 Gal. 5.21 Hurtful abstinence is when we refrain from meat and drink to the prejudice of our health Neer to Sobrietie is Vigilancie when we abstain from untimely and too much sleep that we may serve God with chearfulnesse and follow the works of our vocations 1 Pet. 5.8 Be sober and watch Now as under the name of Sobriety sometime abstinence from pride and evil affections is meant Rom. 12.3 so oftentimes spiritual vigilancie is understood as an abstinence from the sleep of security to which Peter hath respect in the place above cited To Vigilancie is opposite Sleep and Monkish superstitious Watchings Chastity or Sanctimony so called Rom. 6.19 is temperance from lust We must follow chastity 1. Because God commands it Lev. 19.2 Be ye holy for I the Lord you God am holy 1 Thess 4.3 This is the will of God even your holinesse that ye abstain from fornication 2. Because they that follow it shall see God Mat. 5.8 Heb. 12.14 To Chastity is opposite both Dissembled chastity as is that of them who are tied with the Vow of chastity as also all Impurity as Fornication Adultery Whoredome Incest Rapes Softnesse Sodomy Bestiality c. Although there be degrees of these sins yet all of them exclude from the Kingdom of heaven as is taught plainly 1 Cor. 6.10 c. And how grievously God is offended at these sins let the Flood the fire of Sodom the destruction of the Israelites Num. 23. the miseries of David the ruine of Troy and the like bear witnesse Modesty is temperance from filthy words and lascivious gestures Heb. 12.28 Let us have grace whereby we may acceptably serve God with reverence and godly feare or modesty To this is opposite Filthy communication lascivious and unclean gestures Dances also obscene Pictures and Songs and filthy Sights