IF you aske why I take this paines, turne to Levit: 19. 17. Heb. 3. 13. If for a president take that of Photion, who when a friend of his would have cast himselfe away, suffered him not saying, I was made thy friend to this purpose. And he that loves not such a friend, hates himselfe: Or is a foole, for he that is a friend to our faults, is no friend to our selves. I confesse, one maine motive to induce me was: I called to remembrance the invaluable good, which redowned to my soule: by meanes of a poore mans plaine, full, free, faithfull, and timely admonishing of me.

And is there not a cause of my uttmost endeavour? when you that have knowne the way of righte­ousnesse, and had for some time escaped the polutions of the world: through the knowledge of our Lord, and Saviour Iesus Christ: Doe againe seeme to be intangled therein, and turne from the holy comman­dement.

If you demand wherein, I answer, what is it other when you will be drawn to the Taverne by every idle Solisiter; & there be detained whole houres, yea many houres in drinking; even against your stommake, & constitution of body, against your judgement, the checks of your own conscience, the motions of Gods spirit, the earnest dehortation of your godly friends and many vowes to the contrary: though you much abhor and condemne it. To the spending of your money, wasting of your precious time, abusing the crea­tures, (which thousands better then you want) wounding of your good name, impayring of your health, prejudice of your peace, discredit of the Gospel and Professors thereof: the stumbling of weake ones, the incouraging of indifferent and unresolved ones, the forestaling and hardning of your Asociates, and all other enemies who know or heare of it.

Is this according to the Apostles rule. 1 Thes. 5. 22. Abstaine from all appearance of evill? Is this to hate even the garment that is spotted by the flesh? Iude 23. Is this becomming one, who is so strict touching Ceremonies; one who out of tendernes, separates from our publique Assemblies? Yea, to speake plainely, is not this to straine out a Gnat, and swallow a Cammell? Admitt men tearme you an Hypocrite, (for so they will doe) what can be said in your defence? Is not this to resemble the Priests, Scribes and Elders; who intending to murther the Sonne of God; yet feare to be defiled, with the touch of Pilates pavement?

Consider of it seriously, and tell me if you can, where, or in what part of Gods word, you find a war­rant for your so doing, for where is no precept, there is no promise. If we want Gods word, in vaine doe we looke for his ayde. We may trust him, we may not tempt him.

Our heavenly father hath promised, to give his Angels charge over us, to keepe us in all our waye [...]. Psal 91. 11. That is, in the wayes of obedience, or the wayes of his commandements; but this is one of the Devils wayes, a way of sinne and disobedience; and therefore hath no assurance of protection And miserable is that man, who in unwarrantable actions is left to his own keeping, for wests and strayes, are properly due to the Lord of the soyle, even the God of this world, 2 Cor. 4. 4. So long as we hold the tenure of obedience, we are the Lords subjects; and if we serve him, he will preserve us. Neither need we vex our selves with cares, as if we lived at our owne cost, or trusted to our owne strength; but when a man is falne to the state of an our-law, or rebell, the Law dispenseth with them that kill him, be­cause the Prince hath excluded him from the benefit of his protection. And indeed why do we pray not [...] be led into temptation? if we lead our selves into it. If we will not keepe our selves from the occasion [Page 2] God will not keepe us from the sinne; and if God doe not keepe us, we cannot be keept, we cannot, we will not choose but fall.

Ob. But you have set bounds to your selfe, beyond which you will not passe.

Ans. It is hard for the best man to say, how farre he will be tempted. If one will put himselfe into lewd company, he cannot promise to come forth innocent. How many have falne into a fashion of swearing, scoffing, drinking, out of the usuall practice of others. Yea, when once a man gives himselfe over to be the companion of vice, in the end he becomes the very slave of vice. And little doe you know or consider, the insinuative power of evill, or the treachery of your owne heart in receiving it, or the im­portunity of wicked deceivers in obtruding it, you will be the worse for their society, and perceive it not: for no man proves extreamely evill on the suddaine; but through many insensible declinations, doe we fall from vertue.

Satan workes men by degrees, (and not all at once) to the height of impiety. David at first was so tender of conscience, that the lap of Sauls garment greived him to the heart, but giving way to his own corruptions, and Satans temptations; to what a heigth of sin was he risen? At first he only loosed the raines to idlenesse, from idlenesse he proceedes to lust, from lust to drunkennesse, from drunkennesse to murther, &c. And how many have declined, from a vigorous heate of zeale, to a temper of luke-warme indifferency? and then from a carelesse mediocritie, to all extremity of debauchednes? and so of hope­fnll beginnings, have ended in incarnate Divels.

Frequencie in sin, takes away the sence of sinne; as a man may looke so long upon the Sun, that he shall become blind, and not sensible of any light it hath. Oh how the soule that gives way to sin is gay­ned upon by custome? and when once crusted over with custome, no hope of returning, And what doe those agents for the Divell drunkards aime at? or practice more then the art of debauching men? as what will they not doe or spend; to make a sober man a drunkard. Yea, let but a religious man fall in­to their company, as a purse of money may fall into a stinking privie: how will they wind him in to drinke by little and little? How will they conspire to provoke his unwilling appetite? with drunken healthes. And in case they can never so little prevaile, O then they will sing and rejoyce, as in the division of a spoile, and brag that they have drenched sobriety, and blinded the light, and ever after be a snuffing of this Taper. Psal. 13. 4.

And is it not a faire credit, for you and the Gospel? that they should boast when you are gon, that you make great scruple of praying with them, but none of being drunke with them? That you have a good mind to please God, but a greater to please the world? Good sir remember your vow in baptisme confirmed againe at your first conversion, and often renewed at the Lords table and in time of affliction, Remember what Christ hath done for your soule, and whether you were not divorc't from the world when married to him.

It is not for such as have given up their names to Christ, and weare his Livory to consort with, or con­forme to, the fashions of the world: much lesse to her leude customes. Or if they doe, the more emmi­nent the person, the more notorious the corruption: both in respect of others, and themselves. For,

In regard of others; better many Israelites commit Adultery, or Idolatry, then one David or Solo­mon. For many Iewes to deny Christ, was not so much as for one Peter. Yea, if all the Cities of the world had done filthily, it were short of this wonder: The Virgin daughter of Sion, is become an har­lot. Isay 1. 21. And likewise in respect of themselves. For their sinne is, and their punishment shall be greater. The more glorious the Angels excellency, the more damnable their Apostacie. If Iudas prove a villaine, how mischeivous is his villanie. If the light become darkenesse how great is that darkenesse? Yea, if that we call vertue turne into vice, the shame is triple.

And as the sinne of such is greater, so shall their punishment be if they apostatize, Iulian, and Lucifer had beene lesse damned, if the one had not beene a Christian, and the other an Angel of light. However men live or dye, without the pale of the Church, a wicked professor, shall be sure of plagues.

Ob, But I was never yet distempered with drinking, nor I hope ever shall be; neither are those drunkards which you tax me with▪ but loving friends and customers.

Ans. They that tarrie long at the wine, are drunkards in Solomons dialect. Pro. 23. 30. He that drinkes to much for his purse, too much for his calling and occasions, too much for his health and quiet, of body or mind; he that drinkes more for lusty or pride, or coveteousnesse, or feare, or good fellowship, or to drive away time; or to still conscience, then for thirst; is a drunkard in Gods account, whose law extends even to the heart and affections Mat. 5. 28. And know this that you shall give an account, for [Page 3] every Idle peny, and houre you spend; and for every cup of drinke, you spoile, or wast.

Besides, little doe you know what will be the event; for of all other sinnes this sinne, (and covete­ousnesse, which I take to be the maine roote, or cause of it in you) increaseth with age. Nor did I ever know one once falne into it, ever get out of it. Which makes St. Austine compare it to the pit of Hell; out of which there is no hope of redemption. I confesse, a drunkard may have many good purposes to forsake his sin; as I have knowne some both purpose and strive against the same, yea detest, and bewaile it; yea indent with himselfe, and his friends to relinquish it; but never knew one get the mastery of it. For let him but meet a companion that holds but up his finger, he followes him as a foole to the stocks, and as an Ox to the slaughter house; having no power to withstand the temptation. Oh the difficulty of disposessing, a drunken divell.

And no marvell; for (besides, that by a long, and desperate custome, they turne delight, and infirmity into necessity; (so that without wine, they are sicke, having by a kind of frequency made other mens physicke their naturall food) And bring upon themselves such an insatiable thirst; that they will as willingly leave to live, as leave their excessive drinking.) Wine takes away the heart, Hosea 4. 11. Yea, drunkennesse beastiates the soule, and spoiles the braine, overthrowes the faculties and organs of repen­tance. Againe, by it the spi [...]it is quenched, Ephes. 5. 18. and the body of sinne with its lusts strengthe­ned. If the Divell comes in, the Holy Ghost will goe out; and then what should hinder a man from run­ning head long to hell?

When the belly is fild with wine, Satan may stampe in that heart, the fowlest sinne. But lust will ad­mit no deniall Pro. 23. 29 to 35. You shall rarely see a man continent, that is not abstinent. I need not tell you, how Satan, and those two ungracious daughters prevailed with righteous Lot when he was drunke; though he never intended either drunkennesse, or incest. Nor how your predecessor fell in­to that sinne of adultery; for I dare say, (and you will not deny it) that his drinking, was the maine and only cause of his drabbing; which hath beene the case of many noted professors that I could name.

And take heed, (for I feare it exceedingly) least God give you over to adultery, as you give your selfe over to drunkennesse▪ Nay, hath he not told you already what he will doe (if you continue to provoke him) by what he hath done? As why hath he given you over to this sottish and sordid custome, of re­sorting to, and consorting with these base places and persons, for seldome or never doth God give any of his over, to this more then brutish sinne: but some particular provoaking cause went before it. 2 Sam. 21. 1. Shall I guesse what that cause is, from what I have observed in others of your temper? mind it seriously, for I shall goe neere to strike that veine, from whence arises all your distemper. God hath en­dowed you with strength of braine, sweetnesse of nature, and other eminent parts (great blessings I grant being well used, but if the mind doe not answer, they were better mist: for these (especially the first) not seldome prove by accident, strong barres to keepe the owners out of heaven. 1 Cor. 1. 18. to 30.) and this hath made you proud, even to the dispising of others. Yea, parhaps to depend more upon your gifts then the givers aid. And to stand more upon the praise of men, then the favour of God. 1 Sam. 15. 30 Iohn 12. 42. 43. Whereupon he hath left you in some measure, that so you may see your nothing­nesse, and your need of him: And be forc't to confesse, that selfe confidence, is pride without wit. And in­deed experience hath taught all humble christians, that confidence in God does only support us: and that without him; we are like Vines unpropt, which on the earth doe craule.

And this hath ever beene Gods mannor of dealing, even with his owne. Witnesse Adam, Sampson, Sal­loman, Asa, Hezekiah, James and Iohn. Yea if Saint Paul begin to be exalted some such messenger of Satan shall soone be sent to take him downe againe, 2 Cor. 12. 7. Of if Peter but once dreame, that he is not as other men; Christ will soone humble him with the shame of his misdoing. Mat. 26 33. 34. 72. 74. And seldome does pride speed better. Neither can there be a worse signe, of ensuing evill, then for a man in a carnall presumption, to be puft up with an opinion of his owne abilities. And how justly doth God suffer that man to be foyled; purposely that he may be ashamed of his owne vaine, selfe confidence.

But thus hath God dealt with you, yet your eyes are not opened, your heart is not humbled. Yea, he [...]ath gone further with you, for whereas your reputation hath beene more cared for then your God; and [...]ll was well, while you were well esteemed; is not your good name at the stake, and your former fame, [...]ost woefully blasted by keeping such company? (in which religion also suffers) yea, have you not irre­ [...]verably lost your credit? for an evill report, (like an unruly spirit) once raised, is hard to be conjured [...]wne againe. And a mans good name, is much easier kept then recovered. And hath not your pride, ori­ [...]nally procured it also; I meane from God, though your conforming to this leude and scandalus cu­stome, [Page 4] hath occasioned it from men. Hath not selfe conceitednesse broken your credit? for as our heaven­ly Physition knowes there is no Plaister like this to pull downe proude flesh: So he hath accordingly decreed, that while we thinke well of our selves, others shall never thinke well of us.

And the same method he uses himself, for the more lowly we are in our owne eyes, the more lovely we are in Gods; and the more despiseable in our selves, the more acceptable in him. Oh that we could be but as lowly, as we are unworthy.

Thus the Lord hath spoken to you once, twice, and that in an easie, and familiar Scripture phraise. Yea, he hath puld away his hand from you, and let you falne two stories from what you were not many yeares since. Yet you neither heare him, nor take notice of his departure. What are you turned foole, is wisedome departed from you? Or would you have Jezabels fare? be dasht in peices, and that for ever, would you be let runne on like Absolom; whose cheife pride lay in his haire, and that became his haulter. Looke to it for God will first or last, make you know your selfe if you belong to him. And at the next bout, cast you downe to the very ground, and if that will not serve, one foot shall slip into Hell; that it may be a meanes through his blessing, to further, and forward you in the way to Heaven, as it fared with the inse­stious Corinthian; Cor 5 5. 2 Cor. 2. 6, 7, 8. I meane he will either lay upon you some sore affliction, or let you fall into some other foule sinne, viz. Adultery, Murther or the like, though none so likely as adultery Remember what I say, for besides the neere affinity betwixt drunkennesse and whoredome, how many proude men have beene healed by the shame of their uncleannesse; how many drunkards by a rash bloud shed, &c. So one Devill being used, for the ejection of another, for God can (and not seldome does so) make of the foulest Scorpion, a Medisen against the sting of the Scorpion. Neither doe proude men saith Saint Austin, loose so much by their falling: as they get by being downe: their repentance being true and sound. As the examples of David, and Peter prove, for of the two, to be a Pharise, is worse then to be a Publican.

But as there is no rule so generall, which admitts not of some acceptions: so this does not alwaies hold good, for whereas thousands have been brought to repentance, by their sinne and the shame of it: as not seldome does the Gallowes it selfe, produce this blessed fruit; you have rarely seene a strong brained Ioab, or cunning A [...]hittophell one jot bettered thereby. As what one states man or pollititian, such as the Earl of Strafford, the Arch Bishop of Canterbury and the like, can you nominate: that (when God hath culd them out, to make them publique examples of his justice here) have been truly humbled by the Axe or Haulter? I confesse, I have in such a case strong hopes, that God in great mercy hath brought them to the barre here, that their soules might be saved in the day of the Lord Iesus. 1 Cor. 5. 5. But having studied the point, I find more in it then so: for should such men glorifie God, in acknowledging their cleere sight, and wisedome which they and others have so magnified for cleerenesse, to bee meere blindnes, and darkenes, and ignorance [...]their Religion, Superstition, &c. they should loose the reputation of wisedome, and of brave men be reputed base. And rather then they will stoope so low, they will hazard what shall follow: for to them even Heaven and Hell, are but uncertainties.

And what is the cause of this their folly? but their wisedome (As the act of seeing is as well hindered by too much light, as by no light at all) Thy wisedome and thy knowledge they have perverted thee saith the Prophet Isaiah Chap. 47. 10. And how should it other? for the wisedome of the flesh is enmity against God. Rom. 8. 7, 8.

But least this should not satisfie, observe further who they were that beleived our Saviours preaching: that were converted, and saved by him. Not the Priests, Scribes, and Pharises: who were matchlesse for their wisedome and knowledge, and that in the letter of the Scriptures; but the common people whom those great Clarkes dispised, and held accursed. Alasse they were too wise to goe to Heaven, or to beleive in a crucified Saviour, so verifying that of the Apostle, Professing themselves to be wise, they became fooles. Rom. 1. 22. And making good that charge of our Saviour, who called them foure times in one chapter blind, and twice Fooles. Mat 23. 17. 19, 24. 26.

And as it faired with them, so Saint Paul found it to faire with the wise Sages among the Gentiles; whom the preaching of the Crosse, was meere foolishnes; 1 Cor. 1. 23. And the same in Saint Austin time, for Iulian the Pelagian could deride that holy Father: that he had not the wise Sages nor the Learned Senate of Philosephers on his side: but only a company of meane trades men, and handy crafts men, of the vulgar sort, that tooke part with him.

And wherein does our times differ? How many worldly wise men have you knowne sinceerly religious or to submit to the simplicity of the Gospel, in conforming their lives thereunto. How many that have [Page 5] forsaken Lands, Liberty, Livings, creadit, or other their worldly immunities to follow Christ? Or that have been any whit zealous for Gods glory? in promoting the best things, and opposing the contrary? very few I dare say, in comparison of meaner judgements. No, they scorne to be singular, or counted pre­size: Or indeed so simple as Abraham, who beleived God upon his bare word, thought it were against rea­son, and obeyed his voice in sacrifysing that sonne, wherein lay all his hopes, without disputing the mat­ter. Or Saint Paul, who when God sent him on an unlikely, and unwellcome errand: did not communi­cate with flesh and bloud, but yeelded obedience without further dispute. Gal. 1. 16. No, God must give them a reason of the case, before they will yeeld to him their ascent. And were it not so, Why should the same Saint Paul say? Not many wise men after the flesh are called, but God hath chosen the foolish things of this world to confound the wise, &c. 1 Cor. 1. 26, 27, 29. Or why should our Saviour say? I thanke thee O father, Lord of heaven and earth: because thou hast hid these things from the wise, and men of understanding, and hast revealed them unto babes. Mat. 11. 25. Luke 10. 21. So that lay all to­gether, and it amounts to this: More hope of a fooles being reformed, then of theirs that are so exceeding wise. Iohn 9. 39. Pro 26. 12. I confesse there is a possibilitie of their being as wise for heaven, as they are for this world: but then they must submit to Saint Pauls councell. 1 Cor. 3. Let no man deceive himself, if any man among you seemeth to be wise in this world: let him become a foole, that he may be wise: for the wisedome of this world is foolishnesse with God. verse 18. 19. Let him denie his owne carnall reason, submit his wisedome to Gods, and esteeme nothing folly but disobedience, nothing silly that is not sin­full, nothing true wisedome, but that which is done according to the rule of Gods word, and tendeth to his glory▪ our neighbors well faire, and the furthering of our owne salvation, and then he shall be wise in­deed. Deut. 4. 5, 6. Even as that which is on our left hand, will be on our right, let us but turne our selves.

Nor is it more the cause of Lust, then of all other sinnes: as history, and daily experience proves. For drunkennesse as one fitly tearmes it, is the roote of all evill, the rott of all good.

Wherefore not only hate it, as the most prodigious, foule, and filthy feind: but shun the company of all such, who in any measure, are adicted to it.

Neither account them friends: for who so will be the friends of such, make themselves the enemies of God. James 4. 4. And of all enemies, they are the deadliest; as being traytors to the soule who endea­vour, as much as in them lyes to slay the best part eternally.

As for their kindnesse, those cunning Hypocrites, never intend so ill; as when they speake fairest. Nor can you keepe too farre from their flattering, and Syren-like-aluerments. For by their kind words, they will so worke upon your yeelding nature; that you will not be able to deny, untill they alimulat you to their owne customes. And their company is so infectious, that they will worke a consumption of your vertues; and wast them from an ounce to a dram, from a dram to a scruple, to a graine to nothing; before you be aware of it. You know how it faired with Peter, falling but once into the company of Christs enemies; and if such a Cedar as he fell, the very first time; what probabilitie is there of your standing? when you are daily conversant with such, yea worse; for this let me asure you.

Temptations on the right hand, have commonly so much more strength in them above the other; as the right hand hath above the left. Satan wins not so much by battery, as by treachery. When all the Philistems could not with their strength bind Sampson: Dalilab did it with her subtilty The Devill did not appeare to Christ with threats, but with faire promises of honour, pleasure, profit: whence the Itali­an thinketh himselfe, upon the point of being bought and sold; when he is better used then he was wont to be, without manifest cause.

Satan and his instruments, like a flattering Host; may promise good cheer, but the reckoning paies for all; and he that compares the wellcome with the farwell, shall find he had better have fasted; for if we swallow the baite, the hooke will choake us.

But to escape their aluerments, requires courage to deny the requests of a seeming friend. For what but a proude, ignorant, and timmorus bashfullnesse. makes men thus miserably sinne against God, and wrong their owne soules. It is nothing but want of courage, that makes many a drunkard One principall meanes to fill Hell, is loathnesse to displease; whence it is that the fearfull, are placed in the fore-front of that damned crue: who shall be cast into the lake of fire and brimstone Revel. 21. 8.

I confesse bashfullnesse and modesty in some cases, are very commendable: but it is an ill modesty, that hinders a man in the way to blisse. And a great indiscression, to feare more the blasts of mens breath, [Page 6] [...] [Page 7] [...] [Page 6] then the fire of Gods wrath, For what is this other, then with the foole, to leape into the water, for feare of being drownd in the boate? And he that hath either wit or grace, will rather fall out with all the world▪ then with his maker, then with his conscience. Yea, a magnanimous Christian, will loose his life, rather then the peace of a good conscience. And indeed, it is pitie that ever the water of Baptisme, was spilt upon his face; that cares more to discontent the world, then to wrong God.

But as touching their dislike, who may you thanke for it but your selfe? in begining such a custome; for if you had denied them at first, they would never have expected it afterwards. Yea, they would have honoured you the more, for your refusing; as my selfe and many others can witnesse, out of grounded ex­perience. But since you have proceeded thus farre, there is only one way to avoide it; Resolve to drinke with none, and then none can take acceptions.

But to resolve is nothing, except you pray (and that earnestly) for divine assistance; wresting wholly, and only, upon God for strength and successe. Neither is that enough, except you also use the meanes; that is, as Ioseph no sooner heard his mistresse say, come let us lye together, but he left her, and fled away: so if you but heare them say, come let us drinke together; be sure to leave them though without taking your leave of them. Entertaine no parlie with such, for there is no disputing with Satan or his deputies: When Castles come once to a parley, there is great feare they will yeeld. Satan desires no more then to be heard speake. As what thinke you? If that old Serpent and Sophister, did so easily perswade Eve by him­selfe, and Adam by her; to believe what he spake, though they had heard God himselfe say the contra­ry immediately before: what hope have we to stand out, being so extreamely degenerated? If they in the state of innocencie, when they had wit at will, and their reason at command; found him too hard for them, when they fell once to argue the case with him, how much more too weake shall we find our selves? that are as we are, and when our owne flesh is become our enemie, and his cunning Soliciter. It is not safe to commit a little Wherry to the Seas violence, much lesse to put flax to fire, or a match to dry powder. A stick that hath once beene in the fire, much more a Torch newly extinguished; being forthwith put to the flame, will soone be kindled againe.

Ob. But by slighting them, I shall lose all my customers; and others will be glad to humor them, for all trades men doe the like, both in Citie and country, would you have me undoe my selfe, that have no­thing but my trade to live by? this were to make my selfe scorned, and derided of all.

Ans. Are you convinced in your conscience, that to drinke without thirst, to loose your time, to spend your money, to wast the good creatures, to disgrace Religion, to harden them in their wicked practises, &c, is evill, and displeasing to God? (for I hope you denie not the Law to be a rule for us to walke by, and square all our actions; as doe some Antinomians; who take the ready way to pluck up all holinesse and piety by the rootes.) If so, it is easie to determine; for as this only evidences a good conscience, when the maine weight which setts the wheeles of our hearts on worke, is the conscience of Gods commandement, so that which is absolutely evill, can by no circumstances be made good. Nei­ther is the least evill to be adventur'd one, for the greatest good which commeth by accident. Neither say that it is a small sinne, for admit it were so comparatively, yet even the least sinne in its owne nature is not only mortall, but rests unpardonable: so long as it is willingly committed, and excused or defended. And such have no good consciences, that dare gratifie Satan in committing the least sinne, or neglect God in the smallest precept. Will any eate poyson, because there is but a little of it? And what saith our Savi­our? He that is faithfull in that which is least, is faithfnll also in much: and he that is unjust in the least, is unjust also in much, Luke 16. 10. He that will corrupt his conscience for a pound, what would he doe for a thousand. And one sinne (were it but one,) keepes posession for Satan as well as twenty. Neither will God alow those things in his owne children, which he may permit in strangers.

As for that common, and sottish excuse of others, or every one doth so, therefore of necessity I must now and then drinke with them: least they count me rude and uncivill. It savors so much of ignorance, and unbeleife, that I hope none who are conversant in the word, will offer to aleadge it; Well may it be­come blind worldlings, who have no other rule but custome, example, and their owne will to walke by▪ but its very unbeseeming a beleiver. Yet least this plea, should find place in your thoughts, (for the heart of man is deceitfull above all things.)

I answer; Gods precepts, must be our only presidents. Yea, if your heart be not wicked, custome and example will no more sway you, then it doth others of Gods people; who shine as lights in the midst of a crooked generation. Yea, you will redeeme the time, because the dayes are evill. Ephes. 5. 15. 16. If grace doe bare sway in your heart and not the love of the world: you will not make the badnes of the times [Page 7] and your calling, a cloake to excuse your conformity in drinking, and wasting your precious houres wic­kedly; but rather a spurr to incite you, to be so much the more carefull not to be swayed with the common streame.

And as for their good, or evill report, were your eyes open to see this deepnesse of Satan, whose Agents they are, and what their ayme and endeavour is; you would count their dispraise an honour, their praise a dishonour.

Lastly, As touching the losse of your customers, and undoing your selfe if you should not be sociable with, and pleasing to them: I would faine know? whether you beleeve Gods word? If you doe, read the 28. chapter of Deuteronomie Mat. 6. 25. Psal. 37. Marke 10. 30. Acts 17. 25. 1 Pet. 5. 7. toge­ther with that of Paul to Timothy; Bodily excercise profiteth little, but Godlines is profitable unto all things; having the promises of the life that now is, and of that which is to come. 1 Tim 4. 8. If you doe indeed beleive these and many the like scriptures to be Gods word, take his word: at least try whether he be worth the trusting. Who hath said I will not faile thee neither forsake thee. Heb. 13. 5. 6. Shall I (for your better encouragement, the honour of my Lord and Master, to justifie the truth in this behalfe, to discharge my duty, &c. though I hazard the imputation of a foole) speake what I have experimentally found? Yes, I will become a foole in this my present boasting, for yee have compelled me. Time was that in serving the Common wealth, I gained in a lawfull, and laudable way five hundreth pounds, per Annum if not a thousand, all losses, and expences defraied; but being unthankfull and becomming vaine in my imaginations; not once intending (by reason of a foolish & dark heart) to glorifie God with my substance: what I earned, God did blow upon, and it was put into a bag with holes, Hag. 1. 6. 9 For my estate ra­ther lessened then increased; and thrice happie for me, that it fell out so: for I had utterly perished in my soule: if I had prospered in my estate, for this brought me on my knees, and humbled me to the very ground: made me reforme what so ever I conceived might displease God, (as touching the Sabbath and the like) and make vowes, of new and better obedience: so farre as he should give me grace, and likewise indent with him, that in case he should blesse me with a conveniencie, that I might not be a scorne to the world: I would returne to him the tith of all mine increase; as he should be pleased to direct. Whereupon for sundery yeares after, though my meanes of getting failed, and to the eye of reason my necessary expen­ces, were farre more then my gettings: God did so blesse and prosper me: that I purst up two or three hundreth pounds a yeare. Which to me appeared miraculous: for no reason could be given of this his mer­cy, but his mercy: and O the depth. I speake it before God in Christ, who knoweth that I lye not, my con­science also bearing me witnesse in the Holy Ghost; that I speake it only to Gods glory, whose goodnesse constraines me, though I could have spoken as much, of that reverend Divine Mr. Wheatly; and many o­thers that I have converst with. And why all this? but to verifie what the Lord speakes by the Prophet Haggai 1 and 2 Chapters—Which I pray read at your leasure. So that when all is done, giving and loosing, rather then sinning, is the way to grow rich. Pro. 19. 17. and 22. 9. and 28. 27. Mat. 19 29.

And in reason; If rising [...]early, going to bed late, and eating the bread of carefulnes will not make rich, without Gods blessing upon it Psal. 127. 1, 2. much lesse will drinking doe it. And what a base, and unworthy thing is it to thinke, that God will let us be loosers by our serving of him. Indeed an an­cient acquaintance of mine, working to Gentlemen (who would have their Bootes brought home on Sab­bath day mornings) for some yeares together durst not breake that no lesse wicked then common custome; though it was much against his judgement: for feare of loosing them, and undoing himselfe. But at length he gathers courage, and resolves rather to displease them all, then anger God and his conscience as he had formerly done. Whereupon, no lesse then threescore of his best customers forsooke him; which in all pro­bability would prove his undoing. But he lost nothing by it; for contrarily from that day, he began to thrive in his estate; which he could never doe before. As his wife, friends, and servants did averr after his death, and are still alive to witnesse.

[...] you should not only loose your customers, but undoe your selfe by refusing to drinke with [...]; what then? will you therefore with Demas, forsake Christ to imbrace this present world?

[...] then possible, that if God should give you riches, they would doe you hurt, and prove your [...]: That it would prove like the putting of a sword into a mad mans hand, for not seldome, as we grow [...] in temporalls, we grow poore in spiritualls. Well might this ad to your content, but it would endanger [...] soule. You are Gods Patient, prescribe not your Physitian; be not wiser th [...]n he.

[...]he Nurse knowes better then the Child, what is good & fit for it. and indeed no man would be more miserable, [...] [Page 10] and pittie upon the grosse misopinions, and misprisions of others. Rom. 9. 3. John 4. 28. 29. And what knowest thou O man, whether thou shalt save thy brother. 1 Cor. 7. 16. 2 Tim. 2. 24. 25. For a word seasonably spoken, (God blessing it) like a rud­der sometimes steeres a man quite into another course. Yea, how many have I knowne to blesse the time, that ever they were plainly dealt withall. And certainly there could never be such bowsing, and quaffing, and whiffing, and healthing, such reeling, and staggering, and stabbing, (both with tongue and hand) where the Gospel is so gloriously taught: if men were but so happie, as to meet with timely and faithfull admonition. But this is the misery, that which worldly men call discretion, hath eate up all true wisedome, and devotion.