SathaÌ„ hauing got possessioÌ„ of vs deales w th vs as the BabyloniaÌ„s did with Zedekiah first put out his eies and then bound him in chaynes so doth Sathan hee puts out the eyes of our vnderstanding and then bindes vs with the chaynes of ignorance hypocrisie hardnesse of heart so that to our vnability wee our selues adde vnwillingnesse to come out and so by hating to be reformed we plunge our selues vnrecouerably vnder the wrath of GOD pleasing our selues in our ignorance blindnesse and hardnesse of heart and so hauing lost the harmony of a good Conscience we vse varietie of obiects to take away tediousnesse and get some Iubal or other to play vpon the Organ to make vs merry with our sinnes In this corporall bondage wee haue a feeling of our misery and so sigh and groane vnder the burthen of it but this bondage is spirituall pleasing and delightfull to our nature so that we are so farre from being weary of it that if any one seek to set vs free out of this slauery we hate him scorne him and deride him and so put backe the meanes of saluation from vs. Brethren what cruelty is this to neglect the meanes of our soules health which was bred and brought vp with vs and which hath spent and wasted her selfe in our seruice to minister strength and reliefe to our bodies and shall not we take care to preserue it and to vse all meanes that it may bee saued God hath shut it vp in our breasts that it may be alwayes in readinesse to supply our wants and shall wee not take care to preserue it from destruction our soules are shut vp in a darke dungeon which is neither lightsome nor pleasaÌ„t but darke and dirtie and full of all manner of vncleannesse and poluted with our originall and actuall sinnes which made the the Apostle cry out O wretched man who shall deliuer me from this Rom. 7. 24 body of death If our soules had tongues to speake for themselues they would crie out against vs for our great cruelty in that wee starue them for want of food and robbe them of heauenly comforts and scarce allow them a good meale in a whole yeare Brethren what food is to the bodie such is the Word of God to the soule now if by chance wee come where any good matter is to bee handled so cruell are many to their soules that they choake and dead them by drunkennesse surfeiting or other vncleanesse or filthy vanity so that their soules take little or no comfort by the Word Sacrament or Christian communication As for the Sabbath day which should be spent holy and religiously vnto God we spend it many of vs most prophanely vngodly as if wee had no part in the Creation of the world nor redemption of it by Iesus Christ For where is the man that bridles his desires to saÌ„ctifie that day as he ought if God should now looke downe from heauen to behold the sonnes of men vpon earth should he not finde many a Master and Father many a Mother and many a Mistris either snorting or lazing vpon their beds prating walking trimming smoothing themselues vpoÌ„ that day on that time which they should haue spent for their soules health And yet alas so carelesse are they of their soules that they thinke that time is lost which is spent for their good Should hee not also finde many a Child many a Seruant nay perhaps many a father many a master drinking swilling gaming and peraduenture whoring vpon this day or at leastwise swearing fighting or quarelling or bargaining or chopping or changing But how few among many of vs should he finde praying reading and meditating vpon the Word of God and his righteous iudgements Men are very carefull for their bodies but very carelesse of their soules But O foolish people will you watch and take care to keepe your Chickens from the Kite your Lambs from the Wolfe your Pigions and Conies from the Vermine and will you take no care for your soules The soule being once lost it is impossible to recouer it againe other losses may be recouered but this cannot If Iob lose his health wealth and Children yet they may bee recouered either by Gods blessing vpon our labours or else by the charitie of friends but if thy soule bee once lost there is no recouery thousand of Rams and ten thousand riuers of Oyle will then do vs no good Saint Chysostom hath well obserued Omnia Deus dâ—dit duplicia animam vero vnam Chry. ad pop Antioch Hom. 22. Nullo remedio sarciri nullo precio redimi potest Chrys Hom. 56. that God in the frame of the body hath giuen man two eyes two eares two hands two feete c. that if one faile the other may supply the want but hee hath giuen him but one soule so that if that bee lost there is no supply to bee had no meanes can repaire it no price can redeeme it all the world cannot recompence it for what would it auaile vs to haue the wisedome and riches of Salomon the strength of Sampson and the beautie of Absolon and to enioy the blessings of the world as long a life as Methushelah liued if at our death Gen. 5. 27. Daretur caro Verminibus anima daemonibus Isodor de Summo bono our flesh shall be made a booty for the Wormes and our soules a prey for the Deuill Oh consider this all you that forget God and are carelesse of your owne saluation GOD hath made man a most glorious creature and therefore all creatures admire serue him the woÌ„der of the world now as nothing is so glorious in earth as man so there is nothing so glorious in man as his soule which man himselfe should admire and by all meanes seeke the welfare of it for this is our glory our life saue this and saue all But oh the carelesnesse of many nay the most of vs all for that which should be our chiefest care wee are lesse carefull our soules are more worth then all the world yet men now so liue as if their soules were of no worth How iustly may we take vp that sad complaint of the Prophet The Ier. 12. 11. whole land is made desolate because no man layeth it to heart all manner of sinnes doe now so abound pride hypocrisie selfe-loue and crueltie prophanenesse and Atheisme haue gotten the vpper hand and men doe so liue that they thinke they haue no soule to saue euery man spends his dayes in pleasure and following his owne delights as if God had sent vs hither for no other end but to sport and play and follow the lusts of our owne hearts Brethren hath God created vs in his owne Image that wee should so vilely and dispitefully deface it hath Christ redeemed vs with such a price to saue our soules and shall wee so negligently and wilfully cast them away the wise-man saith God hath created all things for Pro. 16.
man stinke in the sight of God See and behold the fearfull effects of this sinne the Lord open our eyes to see the fearfulnesse of it that so we may auoid it And thus much shall suffice to haue spoken of this sinfull sinne of pleasure come wee now to speake of the next pleasurable sinne which is the sinne of the belly I meane the sinne of gluttonie which is a disordinate delight in eating Gula est vorax edacitas naturae finibus non contenta drinking a mortall enemy to temperance by offending both in quantity time and manner This sinne was first brought from Asia vnto Rome where in processe of time it came from a seruile thing to bee the delight of great ones so that Apicius a base Cooke was not ashamed after it came in credit to step into the Schooles and make an Oration in praise of it which did so incourage the belly-gods of that age that Milo Crotoniates would carry his prouision with him which was no lesse then an oxe which he bare on his shoulders and when his stomack serued him would eate it vp at one meale and Tagon another belly-god was so addicted to this sin that at the Table of Aurelian the Emperour he eate a Goat a Hogge and drunke a tierce of Wine Though these monsters in nature be dead yet I feare me there be many liuing which make their belly their god and glory Phil. 3. in their shame as may appeare by their banquets which are saâ—câ—â— with surfeits and exceed nature Our Fathers were content with bread and water which at first nourished mans life but now neither the fruit of trees variety of corne fishes of the Sea beasts of the earth nor fowles of the ayre can satisfie our intemperate nature but as Innocentius saith Spices Lib. de vanitate huma condit are bought Fowles are nourished Cookes hired to please our appetites some are stamped others are strained and another infused to make confections turning the substance into the accident and nature into Art which made the wise heathen to deride the vanities of our times say One Wood sufficeth Sen. ep 8. Vna silua pluribuâ— Elephantibus sufficit homo vero pascitur terra mari to nourish diuers Elephants but man feedeth both on Sea and Earth And in another place he saith Whatsoeuer bird flyeth whatsoeuer fish swimmeth whatsoeuer beast runneth is buried in our body all which in the truth of things is both against nature Art For both art nature forbids contraties to be mixt together which notwithstanding are done at our full feasts which make men like beasts and fitter to be ranged among them then among men Therefore hee telleth vs That he was greater and Maius sum ad maiora natus sum quam vt fiam mancipium corporis mei Rom 13. 13. Gal. 5. 21. borne to greater things then to become the bondslaue of his bodie This fearefull sinne damnes as well as the forenamed Therefore that we may be freed from this sinne also 1. Consider that by this sinfull pampering of thy body Vnus gulosus expendit in piscibus vnde viginti pauperes satis haberent de pane Bern. thou depriuest many a hungry soule of many a morsell which would comfort them very much and that which thou spendest in variety would supply their necessitie so that by this meanes wee defraud our brethren of that which is their due 2. By moderation in diet wee shall enioy a healthfull body Tenuis meÌ„sa sanitatis mater Pedum aolores capitis grauedines cruciatus manuum longe faebres alia multa plura ex crapula saturitate nasci solent Chr. Hom. â—5 which is to bee esteemed aboue gold but by ouer-fulnesse is subiect to many diseases rheumes obstructions and paines of the head eyes and feet numnesse of the hands Feuers and the like pangs of the belly and many other diseases which flow from gluttonie How often may we heare some complaine of their head for sending done rheume the mother of malladies But the head might answer as one sayes wittily Be thou sober in pouring Desine fundere ego desinam fluere downe and I will be sparing in dropping downe Doe not ouerloade me with excesse and I will distill fewer humours When the stomack is burthened aboue the spheare of its naturall heat and gurmandized with too many delicates one vpon the other before the former be concocted like a fire beginning to burne loden with greene wood sends forth many smoaky cloudes as it were so the stomacke being piled with delicates one vpon another seÌ„ds forth many raw crude fumes which ascending vp into the braine and being fixed there by the coldnesse thereof distill downe into the body againe abundance of rheume the source of all diseases gouts dropsies aches and many other maladies Therefore if we will be freed from sicknesse let vs offer a knife to our throats to keepe vs from intemperancy herein 3. By a moderate diet wee preserue our liues wherein we may repent and make vp our peace with God before the graue shut vs vp in the land of darknesse in which there shall be no time for vs to repent and to make vp our reconciliation with our Maker before hee come to reward euery man according to his workes But by this filthy excesse we robbe our selues of this precious Iewell before our time Therefore if we would liue long and see many good dayes shun this sin of gluttony Motiues to induce 1. Consider that this was one of the sinnes of Sodom for which GOD destroyed them with fire and brimstone from heauen and punished his owne Amos 6. 6. people because they drank wine in bowles and so forgot the affliction of the Church but sate downe to eate and to drinke and 1 Cor. 10. 7. rose vp againe to play 2. Wee are commanded to redeeme the time and spend it to the glory of God and the good of our soules but when the body is filled then the bones defire to bee at rest and experience shewes then wee haue little minde to praise God for his mercies or to thinke of the safety of our soules 3. Wee are exhorted so to liue as that we may garnish our profession and honour GOD by letting our godly conuersation be seene among them with whom we liue but this we cannot doe so long as we stuffe our bellies with delicates so that hereby we depriue God of his due and our neighbour of our good example And thus much shall suffice to haue spoken of this sinne in the next place the sinne of drunkennesse presents it selfe to our view and consideration Drunkennesse is Sathans bit Drunkennesse Nihil aliud est ebrietas quam voluntaria insania Sen. in the mouth of a foole with which he can turne him to any sinne as the horse is turned to any stop or pace Thus hee turnes about the whole body the heart to lust the hands
for heauenly our labour here may procure vs maintenance and what we want may be supplyed by the Charitie of our friends but no man can redeeme his soule Wee may win the world as Alexander did and yet for all this lose our soules Oh consider this all yee that forget GOD and are carelesse of your saluation we will bee at great cost for the assurance of our lands and for gaine wee will trauell farre and to bee sure of promotion we will endure much toyle and drudgery and shall we take no paines to be assured of heauen the gaine of glory and the saluation of our soules Naturally we are moued to seeke after those things by which wee may escape losse and gaine some good but oh the carelesnes of the most of vs for the saluation of our soules Men study to become learned they labour for friends striue for riches and seeke for promotion because the benefit of theÌ„ is much for mans welfare the want of them is held to be very hurtfull without them men are iudged but miserable yet riches honour are nothing so auaileable for vs here learning and friends cannot make them happy that haue them vnlesse they be assured of the saluation of their soules but alas we are like Balaam wee can wish that our soules may die the death of the righteous but are vnwilling to liue their life we would with Diues fare delicately euery day and yet with Lazarus looke for heauen at our ending Thus we passe our dayes in the sinfull vanities of the world and are carelesse of our owne saluation and so spending our dayes in pleasure suddenly we sink down into hell Oh but may some say God forbid wee should bee so carelesse for our soules as to lose them for the world wee hope we haue more care then so Vnto whom I answere if you be so carefull as you say you are what meanes that rising vp early and going to bed late what toyling carking caring for the world like the bleating lowing of the Amalekites sheep and Oxen what meanes that excessiue care for the belly and backe these cry so loud that men may see that the care of the most is for the world and the least care is for the soule the most precious Iewel we haue But thou that sayest thou art so careful for thy soule let me aske thee a question or two and let thy Conscience answer before God that knows the secrets of thy heart Doe you feele as great thirst after righteousnes as euer at any time you haue felt after drinke to refresh your drie body or as great a desire after Gods Kingdome as the Couetous man hath after money is your principall care night and day how you may please God canst thou sorrow and mourne more for sinne and for the losse of Gods fauour then for the losse of any worldly estate Canst thou put vp wrongs and iniuries done thee patiently and quietly and see Gods hand in them as Dauid did the cursing of Shimei If these things thou doest out of a good Conscience then I say thou art carefull for thy soule But on the contrary art thou a willing seruant of sinne more willing to doe what thy lust leads thee vnto then what God commands Doest thou bestow vpon the world that loue feare ioy delight strength and time which God challengeth and the godly in all ages haue beene carefull to performe and giue vnto him then where is thy care for thy soule doth thy life and couersation agree better with the wil of the Deuill then with the Will of God dost thou take more care paines to fulfil the Will of the flesh and Sathan then in doing what God requireth If thus thou doest for shame neuer say thou takest care for thy soule for the deuils take as much care as thou doest If the righteous can hardly bee saued where shall the prophane sinners appeare if they which haue set their faces towards heauen all the dayes of their life shall scarce be saued what shall become of those that haue set their faces against heauen all their life If wee haue care of our soules as wee ought where is our zeale to God-ward where is our reuerend feare of his Maiesty where is our seruice and obedience wee yeeld vnto our Lord and God where is our very reason that makes vs differ from beasts which by the instinct of Nature follow those things which are profitable to them and shunne those things which are hurtfull yet we hauing direction from the Word of God haue no desire of euerlasting happinesse nor feare of endlesse destruction Ob. Oh but may some say I mean to take care for my soule but as yet I haue no leisure I haue many businesses in hand and within short space I meane to put off my trade and by that time I shall haue got money and then I meane to betake my selfe to a religious course of life A. But doth not God in the first place command thee to seeke his Kingdome which is the greatest principall work and wilt thou seeke that last which hee hath commanded to seeke first Thou sayest thou wilt serue God when thou art rich but how doest thou know that thou shalt haue a heart then to serue God haue not wee seene many rich men haue made their riches their god and so haue withdrawne their hearts from God Againe no Calling must bee a calling from God euery man can finde time to spare out of his Calling to eate drinke sleepe and many times to prate game and the like and canst thou finde time to fill thy belly and no time to prouide for thy soule Oh but may some say I will repent when I am sicke then will I humble my selfe and seek for my soules health for sicknes will put me in minde of death Vnto which I answere suppose thou bee neuer sicke wilt thou neuer take care for thy soule haue wee not heard of many that haue died suddenly and so haue had no time to prepare for their soules health Was not Zimry and Cosby taken in the very act of sinne and so by the hand of Iustice sent to Hell without any time to repent in If old Ely had had his repentance to seeke and the prouision for his soule to get when he fell downe and his neck was broken in what a fearfull case had he beene Doe we not see many in their sicknesse to haue died senselesse like Nabal and it is iust with GOD that Soepe morieâ—s obliui scitur sui qui dum viâ—eret oblitus est Dei. they which haue forgotten him in their life should forget themselues in their death Did not the Israeliâ—es die suddenly with the Quailes in their mouthes and Ananias and Saphira his wife before they were summoned by sicknesse or thought of their soules and how many are there which are taken away by senselesse diseases as the Apoplexie dead Palsie or other diseases which
to shew that hee was the Lord of life and death was pleased to shew mercy to this poore wretch that hee might acknowledge that which his Disciples beleeued not or at least-wise doubted of therfore this miracle is placed among the wonderful workes of God raising the dead darkening the Sunne 3. This was but one particular instance therefore it is no sure arguing from a particular example vnto a generall cause and from an extraordinary example to draw an ordinary one Swallow wee vse to say doth not make Summer all the Scriptures doe not afford such another example and therefore to presume vpon this shadowy hope is all one as if some madd man should hope that his horse would speake English because Balaams Asse once expostulated the case with his Master or because once the Israelites went through the Red Sea and were not drowned Once Daniel was cast into the Lyons Den and was preserued And the three Children were cast into the firy furnace and were not hurt but we are so worldly wise as that wee will not trie conclusions herein why then should we rest on the other for if once the Prince pardoneth a condemned Malefactor when the halter was about his necke and he ready to be turned off is it safe then for euery Malefactor to trust to that Our Lord Iesus being now to goe into his Kingdome pardoned a great offender as Princes vse to doe at their Coronation were it safe and a worldly wise part for a man to commit a robbery and to expect a Coronation betweene the fact and his execution 4. This was a work of Christs Diuine power which could command and worke grace which none now can giue 5. The case of this theef many desperate wretches now a daies is not one and the same hee had neuer grace offered him nor neuer heard of Christ till now for if he had he would not haue beene the last among the Apostles which is before them in heauen but it is probable hee was a Romane and neuer had any knowledg of Christ before but thou hast heard of Christ and despised and reiected the meanes which he hath appointed for thy saluation then what hope canst thou haue to bee saued or what comfort canst thou take in this example Lay all these circumstances together and see if hee bee a fit patterne for thee to imitate and if thou wilt needes make him a patterne then when Christ comes again to be crucified vpon the Crosse and thou bee a theefe and neuer heard of Christ in thy life then maist thou expect in such a miraculous manner to bee saued But if wee will make a right vse of the mercy of God let vs rather be led by it to repentance then any way to bee Rom. 2 4. Quae maior iniquitas quam vt inde a te Creator contemnatur vnde plus amari merebatur Bern. setled in security for what greater iniquitie can there be then that thy Creator should be contemned of thee for which he deserued more to bee loued But to conclude this point it is a double shame and sinne for old meÌ„ to put off their conuersion and to bee of an vncleane life or ignorant in matters concerning their saluation for the nearer wee draw to Canaan the further wee should be from Aegypt otherwise it may come to passe in Gods iust iudgement that he shall sweare we shall neuer enter into his rest Oh how miserable will it bee for that man when hee comes to the very point of time when Gods Children shal enter into the spiritual rest then he to be cast down into vtter darknesse where shall bee weeping wailing and gnashing of teeth for the longer that God in mercie expecteth thy a mendment so much the more grieuously will hee punish thee if thou neglect it Oh consider this all yee that forget GOD Quanto diutius Deus expectat vt emendetis tanto crauius iudicabit si neglexeritus Aug. de vanit saec for by this deferring of our repentance and putting off the time of our saluation wee sinne three wayes 1. Against God 2. Against the Saints 3. Against our owne soules We will indeauour to make all this good 1. Hereby we sinne against God because wee dally with him and abuse his patience putting that day far off which may come in a moment if the Lord doe but withdraw our breath from vs. 2. By deferring of the care for the saluation of our soules we sinne against the Saints because we depriue them of that company comfort and profit which they might haue of vs and wee of them for herein standeth the Communion of the Saints in hauing a fellow-feeling of one anothers miseries comforting them in their griefes strengthning them in their infirmities helping them in their wants by endeuouring to beare one anothers burthen and by encouraging them in the faith and power of grace which they haue receiued 3. And lastly wee sinne against our owne soules in putting them vpon such an vncertaine doubtfull aduenture in not prouiding mercy before they are plunged into those desperate streights and then it is iust with God to let our consciences flie in our faces as a iust reuenge for our former carelesnesse in neglecting the meanes of our saluation Ob. Oh but may some say that seruant in the Gospell which was hired at the eleuenth Mat. 20. houre receiued the same reward that those receiued which came in at the third sixt and ninth houre Answ Thou that thinkest thou maist repent at the last houre how doest thou know that thou shalt come to the eleuenth houre maist thou not be cut off in thy youth so perish before thou art aware then why should thou lose thy time and what answere canst thou make to GOD for the neglect thereof It is lamentable to consider that though nothing be more precious Nihil praetiosius tempore sed heâ— nihil bodiè vilius astimatur Transeuâ—t dies salutis nemo recogitat nemo sibi non reditura momenta perijsse causatur Bern. decl then time yet nothing is more basely accounted of The dayes of saluation passe away and no man regardeth it no man considereth that his time which will neuer returne againe doth perish from him 2. From parabolicall diuinity we cannot ground sound arguments because many times we may misse of the sense and intent of them so cannot infer such conclusions from them as that we may build our faith vpon them 3. In Parables we must obserue the scope and maine end wherefore they were propounded else wee may draw much blood from them in stead of wholesome food The scope and maine end of this Parable is to shew that eternall life is the free gift of Rom. 6. 23 God without any merit or desert of man and thaâ— some men are called sooner some later yet they that are called at the last houre may be saued as well as those which are called at the first
in Rom. 13. 14. all thy wayes for faith doth apply and put on Christ now if Christ be put on by faith then he is a most glorious garment to couer all our filthy nakednesse out of Gods sight and an armour of proofe to defend and protect vs from all dangers of our soules and of our bodies A good Conscience is a sweet comfort in al troubles If then we can reioyce in the testimony of a good Conscience wee are in a happy condition Be conuersant in the Scriptures let the Word of GOD dwell plentiously in thee this will be as great a comfort vnto thee in al thy afflictioÌ„s as euer it was vnto Dauid in his troubles Be feruent in prayer begin the day with calling vpon Gods name and praising him for all the mercies thou hast receiued and at night let prayer bee a Key to locke thee vp vnder the protection of the Almightie Ioyne thy selfe in societie with those that feare God they can teach thee by their experience and direct thee in the wayes of Godlinesse and labour to exhort one another to continue constantly in the feare of the Lord. Thus if wee doe we shall redeeme the time for our soules health But alas how many times haue we come together and yet haue had no care nor thought to doe one another good for our soules health but haue spent our time in prophane and Idle talke letting our tongues loose to discourse of all manner of vanitie But oh the miseries of our times in which there are many which are so farre from helping their brethren in their saluation as that they hinder them and by their leud examples turne them from the way of godlinesse Our time is short as we haue heard and as wee behaue our selues here vpon earth either in walking in the wayes of godlinesse or spending the time in seruing our owne turnes so shall wee fare euerlastingly in the world to come Therfore seeing life or death is gained in this world let vs giue all diligence to make our Calling and Election sure And seeing our time is but short let vs learn a point of policy of the Deuill he knowes his time is but short therefore hee doth all the mischiefe he can so let vs on the contrary knowing our time is short labour to doe all the good wee can for our soules But if we will still turne the grace of God into wantonnesse by despising the riches of his mercie in waiting for our repentance and humiliation we shall at length be turned out of these houses of clay wherein we haue liued in much peace as the most vnworthiest wretches that euer liued and shall giue a strict account vnto God for all the time and meanes that hee hath vouchsafed vs for our soules good and if wee haue spent our dayes well then wee shall receiue the reward of the Iust but if ill then woe vnto our soules that we haue sinned for What is a man profited â—f hee gaine the whole world and lose his soule And thus hauing finished this small Treatise I beseech you in the bowels of our Lord Iesus to suffer the words of exhortation and the Lord from heauen giue vs all grace to make vse of it for the saluation of our soules But I feare I haue wearied your patience with this Non minor virtus scire desinere quam scire dicere my tedious discourse and therefore because it is not lesse commendable for an Orator to end his speech in good time then to begin with good liking I will therefore at this time imitate the Roman Oratour Non omnia effundam Cicero Philip. Orat. 2. vt si saepius dicendum vt erit semper nouus veniam I will be loath to spend all my store at this once but I will keepe somewhat fresh if I shall haue any occasion to come againe In the meane time for our farewell let vs commend each other to the protection of Almightie GOD and to the Word of his grace which is able to build vs vp in godlinesse and giue vs an inheritance among them that bee sanctified by faith in Christ Iesus our Lord to whom with the Father and the Holy Spirit be ascribed as is due all honour glory from this time forth for euermore Amen FINIS An Alphabeticall Table expressing the chiefe matter contained in this Booke A APostacie the danger thereof 6 Apparell vaine and immodest 196 Makes men proud 190 How to be esteemed 191 Men exceed their degrees 195 Euery one will be in the fashion 195 Men of place may weare costly Apparell 192 When it must be laid aside 193 Age the dignitie and duty 340 341 Old age vnfit to begin to repent 326 336 A shame to defer repentance 353 Reasons why 327 328 336 It is very vnequall 329 Vniust 330 Adultery defined 137 The filthinesse of the sinne ibid. Danger of it 138 143 144 Condemned by the Law of God 139 Of Nations ibid. God takes notice of it 143 Preseruatiues against it 140 141 142 Vide Fornication B Busie-bodies 249 What they should doe 247 Beauty defined 217 Good in its nature 217 218 Granted to the wicked why 218 219 To the Peacock Swan Lillies 219 If not sanctified vaine and deceitfull 219 A snare to entangle 222 Bane of the Soule 220 Hath made many adulterers 222 Neuer any chaste ibid. Full of euill effects 223 C Charitie the Deuill shewed more charitie then many of our proud Dames will shew 256 Christs Kingdome not earthly 1 2 Necessitie of his death 4 His great loue to vs in helping when riches could not 8 Peters Counsell carnall 2 3 Couetousnesse makes the godly slaues to the world 93 94 To question Gods Prouidence 93 They desire riches to their destruction 94 Care true Christians care 322 Crosse the godlies portion 6 7 Yet they must endure it patiently 7 Though they haue many pullers backe 6 Contentation a duty 90 91 How obtained 26 27 1. By learning the truth of Gods prouidence 100 2. Because nature is content with a little 96 3. Because it must leaue all at death 97 God wil supply earths wants with heauens ioyes 9 All men full of discontents 26 27 Heathens teach Contentation by natures light 99 They shame Christians 101 Cock fighting vnlawfull 175 176 D Drunkennesse what it is 153 Sathan turnes him about like a foole 153 Condemned by God 154 By Fathers 155 By wise heathen 156 165 A Drunkard vnfit for any imployment 157 159 He is a theefe abroad 160 A Tyrant a beast at home 161 The effects it produceth 163 What wil make him speake sense 158 Antidoâ—es to preuent it 166 167 Damned their intolerable paines 289 291 Euer dying 292 300 Their fearefull sinnes 292 What they would tell vs 337 Difficult to weane the heart from the world 9 More to saue the soule 324 If we neglect our duty and faile of our hopes we must not murmure 96 Day of sicknesse and death no fit time to