II. Now that the whole exchange of things, against which I have so earnestly contended, are generally abused by the excess of almost all ages, sexes, and qualities of people, will be confessed by many, who yet decline not to conform themselves to them; and to whom, as I have understood, it only seems lawful, because, say they, the abuse of others should be no argument why we should not use them. But to such I answer, That they have quite forgotten, or will not remember, they have acknowledged these things to be but of an indifferent nature; if so, and vanity never urged more, I say, there can be nothing more clear, than since they acknowledge their great abuse, that they are wholly to be forsaken: for since they may as well be let alone as done at any time, surely they should then of duty be let alone, when the use of them is an abetting the general excess, (Phil. iii. 17,) and a mere exciting others to continue in their abuse, because they find persons reputed sober to imitate them, or otherwise give them an example. Precepts are not half so forcible as examples. III. Every one that pretends to seriousness ought to inspect himself, as having been too forward to help on the excess, and can never make too much haste out of those inconveniencies that by his former example he encouraged any to; that by a new one he may put a seasonable check upon the intemperance of others. A wise parent ever withdraws those objects, however innocent in themselves, which are too prevalent upon the weak senses of his children, on purpose that they might be weaned: and it is as frequent with men to bend a crooked stick as much the contrary way, that they might make it straight at last. Those that have more sobriety than others should not forget their stewardships, but exercise that gift of God to the security of their neighbours. It was murdering Cain that rudely asked the Lord, "Was he his brother's keeper?" (Gen. iv. 9.) For every man is necessarily obliged thereto; and therefore should be so wise as to deny himself the use of such indifferent enjoyments as cannot be used by him without too manifest an encouragement to his neighbour's folly. IV. God hath sufficiently excited men to what is said; for in the case of the brazen serpent, (2 Kings. xviii. 3, 4,) which was a heavenly institution and type of Christ, he with great displeasure enjoined it should be broken to pieces, because they were too fond and doting upon it. Yes, the very groves themselves, however pleasant for situation, beautiful for their walks and trees, must be cut down: and why? Only because they had been abused to idolatrous uses. And what is an idol but that which the mind puts an over-estimate or value upon? None can benefit themselves so much by an indifferent thing as others by not using that abused liberty.