CORDIAL COUNCIL, IN A PATHETICAL EPISTLE: First written to an Eminent Professor of Religion, for the seasonable preventing of a RELAPSE. WHICH PROVING EFFICACIOUS, IS AGAIN REVISED, ENLARGED, and published for the good of others. As being appliable to many thousands, whose practice is neither answerable to the Gospel, their Christian profession, nor the millions of mercies they have received. By R. Junius.  The back-slider in heart shall be filled with his own ways. PRO. 14. 14. As they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient. ROM. 1. 28. Thy wisdom and thy knowledge hath perverted thee. ISA. 47. 10. Ye looked for much and lo it came to little, and when ye brought it home, I did blow upon it, etc. HAG. 1. 6. 9 My son if sinners entice thee, consent thou not, walk not thou in the way with them, refrain thy foot from their path. PRO. 1. 10. 15. 
London, Printed by Tho. Paine, and are to be sold by James Crump, in little Bartholomewes' Well-yard. 164●.   

CORDIAL COUNSELL IN A PATHETICAL Epistle, written to an Eminent Professor of Religion: For the seasonable preventing of a Relapse.  
Courteous Sir,  
IF you ask why I take this pains, turn to Levit: 19 17. Heb. 3. 13. If for a precedent take that of Photion, who when a friend of his would have cast himself away, suffered him not saying, I was made thy friend to this purpose. And he that loves not such a friend, hates himself: Or is a fool, for he that is a friend to our faults, is no friend to ourselves. I confess, one main motive to induce me was: I called to remembrance the invaluable good, which redowned to my soul: by means of a poor man's plain, full, free, faithful, and timely admonishing of me.  
And is there not a cause of my uttmost endeavour? when you that have known the way of righteousness, and had for some time escaped the pollutions of the world: through the knowledge of our Lord, and Saviour jesus Christ: Do again seem to be entangled therein, and turn from the holy commandment.  
If you demand wherein, I answer, what is it other when you will be drawn to the Tavern by every idle Solisiter; & there be detained whole hours, yea many hours in drinking; even against your stommake, & constitution of body, against your judgement, the checks of your own conscience, the motions of God's spirit, the earnest dehortation of your godly friends and many vows to the contrary: though you much abhor and condemn it. To the spending of your money, wasting of your precious time, abusing the creatures, (which thousands better than you want) wounding of your good name, impairing of your health, prejudice of your peace, discredit of the Gospel and Professors thereof: the stumbling of weak ones, the encouraging of indifferent and unresolved ones, the forestaling and hardening of your Asociates, and all other enemies who know or hear of it.  
Is this according to the Apostles rule. 1 Thes. 5. 22. Abstain from all appearance of evil? Is this to hate even the garment that is spotted by the flesh? jude 23. Is this becoming one, who is so strict touching Ceremonies; one who out of tenderness, separates from our public Assemblies? Yea, to speak plainly, is not this to strain out a Gnat, and swallow a Camel? Admit men term you an Hypocrite, (for so they will do) what can be said in your defence? Is not this to resemble the Priests, Scribes and Elders; who intending to murder the Son of God; yet fear to be defiled, with the touch of pilate's pavement?  
Consider of it seriously, and tell me if you can, where, or in what part of God's word, you find a warrant for your so doing, for where is no precept, there is no promise. If we want God's word, in vain do we look for his aid. We may trust him, we may not tempt him.  
Our heavenly father hath promised, to give his Angels charge over us, to keep us in all our waye●. Psal 91. 11. That is, in the ways of obedience, or the ways of his commandments; but this is one of the Devils ways, a way of sin 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 strays, are properly due to the Lord of the soil, 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 ourselves with cares, as if we lived at our own cost, or trusted to our own strength; but when a man is fall'n to the state of an our-law, or rebel, 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 ourselves into it. If we will not keep ourselves from the occasion God will not keep us from the sin; and if God do not keep us, we cannot be kept, we cannot, we will not choose but fall.  
Ob. But you have set bounds to yourself, beyond which you will not pass.  
Ans. It is hard for the best man to say, how fare he will be tempted. If one will put himself into lewd company, he cannot promise to come forth innocent. How many have fall'n into a fashion of swearing, scoffing, drinking, out of the usual practice of others. Yea, when once a man gives himself over to be the companion of vice, in the end he becomes the very slave of vice. And little do you know or consider, the insinuative power of evil, or the treachery of your own 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 extremely evil on the sudden; but through many insensible declinations, do we fall from virtue.  
Satan works 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 saul's garment grieved him to the heart, but giving way to his own corruptions, and Satan's temptations; to what a height of sin was he risen? At first he only loosed the reins to idleness, from idleness he proceeds to lust, from lust to drunkenness, from drunkenness to murder, etc. And how many have declined, from a vigorous heat of zeal, to a temper of lukewarm indifferency? and then from a careless mediocrity, to all extremity of debauchedness? and so of hopefnll beginnings, have ended in incarnate Devils.  
Frequency in sin, takes away the sense of sin; as a man may look so long upon the Sun, that he shall become blind, and not sensible of any light it hath. Oh how the soul that gives way to sin is gained upon by custom? and when once crusted over with custom, no hope of returning, And what do those agents for the Devil drunkards aim at? or practice more than the art of debauching men? as what will they not do 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 privy: how will they wind him in to drink by little and little? How will they conspire to provoke his unwilling appetite? with drunken healths. And in case they can never so little prevail, O then they will sing and rejoice, as in the division of a spoil, 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 fair credit, for you and the Gospel? that they should boast when you are gone, that you make great scruple of praying with them, but none of being drunk with them? That you have a good mind to please God, but a greater to please the world? Good sir remember your vow in baptism confirmed again at your first conversion, and often renewed at the Lords table and in time of affliction, Remember what Christ hath done for your soul, and whether you were not divorced from the world when married to him.  
It is not for such as have given up their names to Christ, and wear his Livery to consort with, or conform to, the fashions of the world: much less to her lewd customs. Or if they do, the more eminent 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, than one David or Solomon. For many jews 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 Zion, is become an harlot. Isay 1. 21. And likewise in respect of themselves. For their sin is, and their punishment shall be greater. The more glorious the Angel's excellency, the more damnable their Apostasy. If judas prove a villain, how mischievous is his villainy. If the light become darkness how great is that darkness? Yea, if that we call virtue turn into vice, the shame is triple.  
And as the sin of such is greater, so shall their punishment be if they apostatise, julian, and Lucifer had been less damned, if the one had not been a Christian, and the other an Angel of light. However men live or die, 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 tarry long at the wine, are drunkards in Solomon's dialect. Pro. 23. 30. He that drinks 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 drinks more for lusty or pride, or covetousness, or fear, or good fellowship, or to drive away time; or to still conscience, then for thirst; is a drunkard in God's account, whose law extends even to the heart and affections Mat. 5. 28. And know this that you shall give an account, for every Idle penny, and hour you spend; and for every cup of drink, you spoil, or waste.  
Besides, little do you know what will be the event; for of all other sins this sin, (and covetousness, which I take to be the main root, or cause of it in you) increaseth with age. Nor did I ever know one once fall'n into it, ever get out of it. Which makes St. Austin compare it to the pit of Hell; out of which there is no hope of redemption. I confess, a drunkard may have many good purposes to forsake his sin; as I have known some both purpose and strive against the same, yea detest, and bewail it; yea indent with himself, 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 follows him as a fool 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 devil.  
And no marvel; for (besides, that by a long, and desperate custom, they turn delight, and infirmity into necessity; (so that without wine, they are sick, having by a kind of frequency made other men's physic their natural 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, drunkenness beastiates the soul, and spoils the brain, overthrows the faculties and organs of repentance. Again, by it the spirit is quenched, Ephes. 5. 18. and the body of sin with its lusts strengthened. If the Devil comes in, the Holy Ghost will go out; and then what should hinder a man from running head long to hell?  
When the belly is filled with wine, Satan may stamp in that heart, the foulest sin. But lust will admit no denial 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 drunk; though he never intended either drunkenness, or incest. Nor how your predecessor fell into that sin of adultery; for I dare say, (and you will not deny it) that his drinking, was the main and only cause of his drabbing; which hath been the case of many noted professors that I could name.  
And take heed, (for I fear it exceedingly) lest God give you over to adultery, as you give yourself over to drunkenness▪ Nay, hath he not told you already what he will do (if you continue to provoke him) by what he hath done? As why hath he given you over to this sottish and sordid custom, of resorting to, and consorting with these base places and persons, for seldom or never doth God give any of his over, to this more than brutish sin: but some particular provoaking cause went before it. 2 Sam. 21. 1. Shall I guess what that cause is, from what I have observed in others of your temper? mind it seriously, for I shall go near to strike that vein, from whence arises all your distemper. God hath endowed you with strength of brain, sweetness of nature, and other eminent parts (great blessings I grant being well used, but if the mind do not answer, they were better missed: for these (especially the first) not seldom prove by accident, strong bars to keep the owners out of heaven. 1 Cor. 1. 18. to 30.) and this hath made you proud, even to the despising of others. Yea, perhaps to depend more upon your gifts then the giver's aid. And to stand more upon the praise of men, than the favour of God. 1 Sam. 15. 30 john 12. 42. 43. Whereupon he hath left you in some measure, that so you may see your nothingness, and your need of him: And be forced to confess, that self 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 unpropped, which on the earth do crawl.  
And this hath ever been God's manor of dealing, even with his own. Witness Adam, Samson, Salloman, Asa, Hezekiah, James and john. Yea if Saint Paul begin to be exalted some such messenger of Satan shall soon be sent to take him down again, 2 Cor. 12. 7. Of if Peter but once dream, that he is not as other men; Christ will soon humble him with the shame of his misdoing. Mat. 26 33. 34. 72. 74. And seldom does pride speed better. Neither can there be a worse sign, of ensuing evil, then for a man in a carnal presumption, to be puffed up with an opinion of his own abilities. And how justly doth God suffer that man to be foiled; purposely that he may be ashamed of his own vain, self 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 been 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 irrecoverably lost your credit? for an evil report, (like an unruly spirit) once raised, is hard to be conjured ●●wne again. And a man's good name, is much easier kept then recovered. And hath not your pride, originally procured it also; I mean from God, though your conforming to this lewd and scandalus custom, hath occasioned it from men. Hath not selfe conceitedness broken your credit? for as our heavenly Physician knows there is no Plaster like this to pull down proud flesh: So he hath accordingly decreed, that while we think well of ourselves, others shall never think well of us.  
And the same method he uses himself, for the more lowly we are in our own eyes, the more lovely we are in Gods; and the more despiseable in ourselves, 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 easy, and familiar Scripture phrase. Yea, he hath pulled away his hand from you, and let you fall'n two stories from what you were not many years since. Yet you neither hear him, nor take notice of his departure. What are you turned fool, is wisdom departed from you? Or would you have Jezabels' fare? be dashed in pieces, and that for ever, would you be let run on like Absolom; whose chief pride lay in his hair, and that became his halter. Look to it for God will first or last, make you know yourself if you belong to him. And at the next bout, cast you down to the very ground, and if that will not serve, one foot shall slip into Hell; that it may be a means through his blessing, to further, and forward you in the way to Heaven, as it fared with the incestuous Corinthian; Cor 5 5. 2 Cor. 2. 6, 7, 8. I mean he will either lay upon you some sore affliction, or let you fall into some other foul sin, viz. Adultery, Murder or the like, though none so likely as adultery Remember what I say, for besides the near affinity betwixt drunkenness and whoredom, how many proud men have been healed by the shame of their uncleanness; how many drunkards by a rash blood shed, etc. So one Devil being used, for the ejection of another, for God can (and not seldom does so) make of the foulest Scorpion, a Medisen against the sting of the Scorpion. Neither do proud men saith Saint Austin, lose so much by their falling: as they get by being down: their repentance being true and sound. As the examples of David, and Peter prove, for of the two, to be a Pharise, is worse than to be a Publican.  
But as there is no rule so general, which admits not of some acceptions: so this does not always hold good, for whereas thousands have been brought to repentance, by their sin and the shame of it: as not seldom does the Gallows itself, produce this blessed fruit; you have rarely seen a strong brained joab, or cunning A●hittophell one jot bettered thereby. As what one states man or politician, such as the Earl of Strafford, the Arch Bishop of Canterbury and the like, can you nominate: that (when God hath could them out, to make them public examples of his justice here) have been truly humbled by the Axe or Halter? I confess, I have in such a case strong hopes, that God in great mercy hath brought them to the bar here, that their souls might be saved in the day of the Lord jesus. 1 Cor. 5. 5. But having studied the point, I find more in it then so: for should such men glorify God, in acknowledging their clear sight, and wisdom which they and others have so magnified for clearness, to be mere blindness, and darkness, and ignorance ●their Religion, Superstition, etc. they should lose the reputation of wisdom, and of brave men be reputed base. And rather than they will stoop 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 wisdom (As the act of seeing is as well hindered by too much light, as by no light at all) Thy wisdom and thy knowledge they have perverted thee saith the Prophet Isaiah Chap. 47. 10. And how should it other? for the wisdom of the flesh is enmity against God. Rom. 8. 7, 8.  
But least this should not satisfy, observe further who they were that believed our Saviour's preaching: that were converted, and saved by him. Not the Priests, Scribes, and Pharises: who were matchless for their wisdom and knowledge, and that in the letter of the Scriptures; but the common people whom those great Clerks despised, and held accursed. Alas they were too wise to go to Heaven, or to believe in a crucified Saviour, so verifying that of the Apostle, Professing themselves to be wise, they became fools. Rom. 1. 22. And making good that charge of our Saviour, who called them four times in one chapter blind, and twice Fools. Mat 23. 17. 19, 24. 26.  
And as it faired with them, so Saint Paul found it to fair with the wise Sages among the Gentiles; whom the preaching of the Cross, was mere foolishness; 1 Cor. 1. 23. And the same in Saint Austin time, for julian 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 mean trades men, and handy craft's men, of the vulgar sort, that took part with him.  
And wherein does our times differ? How many worldly wise men have you known sinceerly religious or to submit to the simplicity of the Gospel, in conforming their lives thereunto. How many that have forsaken Lands, Liberty, Live, credit, or other their worldly immunities to follow Christ? Or that have been any whit zealous for God's glory? in promoting the best things, and opposing the contrary? very few I dare say, in comparison of meaner judgements. No, they scorn to be singular, or counted presize: Or indeed so simple as Abraham, who believed God upon his bare word, thought it were against reason, and obeyed his voice in sacrifysing that son, 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 blood, but yielded obedience without further dispute. Gal. 1. 16. No, God must give them a reason of the case, before they will yield 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, etc. 1 Cor. 1. 26, 27, 29. Or why should our Saviour say? I thank 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 fools being reform, then of theirs that are so exceeding wise. john 9 39 Pro 26. 12. I confess there is a possibility of their being as wise for heaven, as they are for this world: but then they must submit to Saint Paul's council. 1 Cor. 3. Let no man deceive himself, if any man among you seemeth to be wise in this world: let him become a fool, that he may be wise: for the wisdom of this world is foolishness with God. verse 18. 19 Let him deny his own carnal reason, submit his wisdom to Gods, and esteem nothing folly but disobedience, nothing silly that is not sinful, nothing true wisdom, but that which is done according to the rule of God's word, and tendeth to his glory▪ our neighbours well fair, and the furthering of our own 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 turn ourselves.  
Nor is it more the cause of Lust, then of all other sins: as history, and daily experience proves. For drunkenness as one fitly terms it, is the root of all evil, the rot of all good.  
Wherefore not only hate it, as the most prodigious, foul, and filthy fiend: but eat the company of all such, who in any measure, are addicted 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 traitors to the soul who endeavour, as much as in them lies to slay the best part eternally.  
As for their kindness, those cunning Hypocrites, never intent so ill; as when they speak fairest. Nor can you keep too fare from their flattering, and Syren-like-aluerments. For by their kind words, they will so work upon your yielding nature; that you will not be able to deny, until they alimulat you to their own customs. And their company is so infectious, that they will work a consumption of your virtues; and wast them from an ounce to a dram, from a dram to a scruple, to a grain to nothing; before you be ware of it. You know how it faired with Peter, falling but once into the company of Christ's enemies; and if such a Cedar as he fell, the very first time; what probability is there of your standing? when you are daily conversant with such, yea worse; for this let me azure 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 Samson: Dalilab did it with her subtlety The Devil did not appear to Christ with threats, but with fair promises of honour, pleasure, profit: whence the Italian thinketh himself, upon the point of being bought and sold; when he is better used than he was wont to be, without manifest cause.  
Satan and his instruments, like a flattering Host; may promise good cheer, but the reckoning pays for all; and he that compares the welcome with the farewell, shall find he had better have fasted; for if we swallow the bait, the hook will choke us.  
But to escape their aluerments, requires courage to deny the requests of a seeming friend. For what but a proud, ignorant, and timmorus bashfulness. makes men thus miserably sin against God, and wrong their own souls. It is nothing but want of courage, that makes many a drunkard One principal means to fill Hell, is loathness to displease; whence it is that the fearful, are placed in the forefront of that damned crew: who shall be cast into the lake of fire and brimstone Revel. 21. 8.  
I confess bashfulness and modesty in some cases, are very commendable: but it is an ill modesty, that hinders a man in the way to bliss. And a great indiscretion, to fear more the blasts of men's breath, then the fire of God's wrath, For what is this other, then with the fool, to leap into the water, for fear of being drowned in the boat? 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 lose his life, rather than the peace of a good conscience. And indeed, it is pity that ever the water of Baptism, was spilt upon his face; that cares more to discontent the world, then to wrong God.  
But as touching their dislike, who may you thank for it but yourself? in beginning such a custom; 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 myself and many others can witness, out of grounded experience. But since you have proceeded thus fare, there is only one way to avoid it; Resolve to drink 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 success. Neither is that enough, except you also use the means; that is, as joseph no sooner heard his mistress say, come let us lie together, but he left her, and fled away: so if you but hear them say, come let us drink together; be sure to leave them though without taking your leave of them. Entertain no parley with such, for there is no disputing with Satan or his deputies: When Castles come once to a parley, there is great fear they will yield. Satan desires no more than to be heard speak. As what think you? If that old Serpent and Sophister, did so easily persuade Eve by himself, and Adam by her; to believe what he spoke, though they had heard God himself say the contrary immediately before: what hope have we to stand out, being so extremely degenerated? If they in the state of innocence, 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 weak shall we find ourselves? that are as we are, and when our own flesh is become our enemy, and his cunning Solicitor. It is not safe to commit a little Wherry to the Seas violence, much less to put flax to fire, or a match to dry powder. A stick that hath once been in the fire, much more a Torch newly extinguished; being forthwith put to the flame, will soon be kindled again.  
Ob. But by slighting them, I shall lose all my customers; and others will be glad to humour them, for all trades men do the like, both in City and country, would you have me undo myself, that have nothing but my trade to live by? this were to make myself scorned, and derided of all.  
Ans. Are you convinced in your conscience, that to drink without thirst, to lose your time, to spend your money, to waste the good creatures, to disgrace Religion, to harden them in their wicked practices, &c, is evil, and displeasing to God? (for I hope you deny not the Law to be a rule for us to walk by, and square all our actions; as do some Antinomians; who take the ready way to pluck up all holiness and piety by the roots.) If so, it is easy to determine; for as this only evidences a good conscience, when the main weight which sets the wheels of our hearts on work, is the conscience of God's commandment, so that which is absolutely evil, can by no circumstances be made good. Neither is the least evil to be adventured one, for the greatest good which cometh by accident. Neither say that it is a small sin, for admit it were so comparatively, yet even the least sin in its own nature is not only mortal, but rests unpardonable: so long as it is willingly committed, and excused or defended. And such have no good consciences, that dare gratify Satan in committing the least sin, or neglect God in the smallest precept. Will any eat poison, because there is but a little of it? And what saith our Saviour? He that is faithful 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 do for a thousand. And one sin (were it but one,) keeps possession for Satan as well as twenty. Neither will God allow those things in his own 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 drink with them: lest they count me rude and uncivil. It savours so much of ignorance, and unbelief, that I hope none who are conversant in the word, will offer to allege it; Well may it become blind worldlings, who have no other rule but custom, example, and their own will to walk by▪ but its very unbeseeming a beleiver. Yet lest this plea, should find place in your thoughts, (for the heart of man is deceitful above all things.)  
I answer; God's precepts, must be our only precedents. Yea, if your heart be not wicked, custom and example will no more sway you, than it doth others of God's people; who shine as lights in the midst of a crooked generation. Yea, you will redeem the time, because the days are evil. Ephes. 5. 15. 16. If grace do bare sway in your heart and not the love of the world: you will not make the badness of the times and your calling, a cloak to excuse your conformity in drinking, and wasting your precious hours wickedly; but rather a spurr to incite you, to be so much the more careful not to be swayed with the common stream.  
And as for their good, or evil report, were your eyes open to see this deepness of Satan, whose Agents they are, and what their aim and endeavour is; you would count their dispraise an honour, their praise a dishonour.  
Lastly, As touching the loss of your customers, and undoing yourself if you should not be sociable with, and pleasing to them: I would feign know? whether you believe God's word? If you do, read the 28. chapter of Deuteronomie Mat. 6. 25. Psal. 37. Mark 10. 30. Acts 17. 25. 1 Pet. 5. 7. together with that of Paul to Timothy; Bodily excercise profiteth little, but Godliness 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 do indeed believe these and many the like scriptures to be God's word, take his word: at least try whether he be worth the trusting. Who hath said I will not fail thee neither forsake thee. Heb. 13. 5. 6. Shall I (for your better encouragement, the honour of my Lord and Master, to justify the truth in this behalf, to discharge my duty, etc. though I hazard the imputation of a fool) speak what I have experimentally found? Yes, I will become a fool in this my present boasting, for ye have compelled me. Time was that in serving the Common wealth, I gained in a lawful, and laudable way five hundreth pounds, per Annum if not a thousand, all losses, and expenses defrayed; but being unthankful and becoming vain in my imaginations; not once intending (by reason of a foolish & dark heart) to glorify 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 happy for me, that it fell out so: for I had utterly perished in my soul: if I had prospered in my estate, for this brought me on my knees, and humbled me to the very ground: made me reform what so ever I conceived might displease God, (as touching the Sabbath and the like) and make vows, of new and better obedience: so fare as he should give me grace, and likewise indent with him, that in case he should bless me with a conveniency, that I might not be a scorn to the world: I would return to him the tith of all mine increase; as he should be pleased to direct. Whereupon for sundry years after, though my means of getting failed, and to the eye of reason my necessary expenses, were fare more than my get: God did so bless and prosper me: that I pursed up two or three hundreth pounds a year. Which to me appeared miraculous: for no reason could be given of this his mercy, but his mercy: and O the depth. I speak it before God in Christ, who knoweth that I lie not, my conscience also bearing me witness in the Holy Ghost; that I speak it only to God's glory, whose goodness constrains me, though I could have spoken as much, of that reverend Divine Mr. Wheatly; and many others that I have conversed with. And why all this? but to verify what the Lord speaks by the Prophet Haggai 1 and 2 Chapters— Which I pray read at your leisure. So that when all is done, giving and losing, rather than 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 carefulness will not make rich, without God's blessing upon it Psal. 127. 1, 2. much less will drinking do it. And what a base, and unworthy thing is it to think, that God will let us be loser's by our serving of him. Indeed an ancient acquaintance of mine, working to Gentlemen (who would have their Boots brought home on Sabbath day mornings) for some years together durst not break that no less wicked than common custom; though it was much against his judgement: for fear of losing them, and undoing himself. But at length he gathers courage, and resolves rather to displease them all, than anger God and his conscience as he had formerly done. Whereupon, no less than threescore of his best customers forsook 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 do before. As his wife, friends, and servants did aver after his death, and are still alive to witness.  
〈◊〉 you should not only lose your customers, but undo yourself by refusing to drink with 〈◊〉; what then? will you therefore with Demas, forsake Christ to embrace this present world?  
〈…〉 then possible, that if God should give you riches, they would do you hurt, and prove your 〈◊〉: That it would prove like the putting of a sword into a mad man's hand, for not seldom, as we grow 〈◊〉 in temporals, we grow poor in spirituals. Well might this add to your content, but it would endanger 〈◊〉 soul. You are God's Patient, prescribe not your Physician; be not wiser th●n he.  
●he Nurse knows better than the Child, what is good & fit for it. and indeed no man would be more miserable, and pity upon the gross 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 steers a man quite into another course. Yea, how many have I known to bless the time, that ever they were plainly dealt withal. And certainly there could never be such bousing, 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 happy, as to meet with timely and faithful admonition. But this is the misery, that which worldly men call discretion, hath eat up all true wisdom, and devotion.   

Imprimatur.  
John Downame.   
FJNJS.