THE
INFLUENCE
OF
CONVERSATION,
WITH THE
Regulation thereof,
BEING A
B V
4510
AZ
L93
SERMON
+
By
PREACH'D at
Saint CLEMENT Dane:
TO A
?
Religious SOCIETY.
PROV. XIII. 20.
He that walketh with wife Men ſhall be wife; but a
Companion of Fools fhall be deftroyed.
By RICH. LUCAS, D. D.
LONDON:
Printed and Sold by H. Hills, in Black-fryars, near
the Water-fide, For the Benefit of the Poor. 1708
:
(2⋅·)
ale de de de staate de de de de de de de ate até
PROV. XIII. 20.
He that walketh with wife Men ſhall be wife: but a
Companion of Fools fhall be deftroyed.
C
Onverfation has ever justly been accounted a
powerful Inftrument of Good or Evil, it has
ever had a mighty Influence on, the Conduct of
Human Life; and the Vice and Vertue of the World,
has ever in a great meaſure been owing to it. The Re-
gulation therefore of it did in all Ages demand the ut-
moft Prudence and Caution, but furely in none more
than in this of ours: Now, if ever, it is neceffary for us
to exhort all that have a concern for their own Souls,
to fhun the way of the Sinner, and refrain their Feet
from the Path of the Wicked. Now, if ever 'tis necef-
fary for us to exhort all that fear the Lord, to unite and
combine themſelves for the defence of his Honour, for
the Security of their own Souls, and if it be poffible for
the giving a Check to Sin, and propagating Holineſs,
in this impious Generation; for now the number and
confidence of Sinners increaſes daily; Atheiſm and Pro-
phanenefs fpread like a Leprofy; there is nothing in
Example, nothing in Difcourfe, that fpeaks us Chri-
ftians; we feem to have quitted, not only the Morals,
but the Principles of the Gofpel, and have degenerated
fo far from the Modefty, Purity, Sanctity and Dignity
of Chriftian Converfation, that the leaft Air of Seriouf-
nefs and Gravity, begins to look fingular and unfafhion-
able fo that what is worst of all, whileft the Wicked
publish their Sin as Sodom, and hide it not, Religion
feems to want Affurance, to diftruft its own Caufe, and
to be in a manner out of Countenance every where, but
in the Clofet and the Temple; and we are in danger in
a little while to fee Men more afhamed of Vertue, than
of
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of Vice. There are the Reflections which determine me
to this Subject. There is nothing obfcure in the Text;
I am only to mind you, that Wiſdom and Goodneſs,
Folly and Sin, are Terms equivalent in the Language of
the Scripture, and particularly of this Book of Proverbs;
and that to make up the Antithefis or Oppofition, be-
tween the two Parts of this Verfe entire and full, we muft
read it thus; He that keeps Company with the vertuous and
good, will himself be vertuous and happy: but be that keeps
Company with the vicious, will be vicious and miferable. The
Text then contains theſe two Propofitions.
I. That Men generally become fuch as the Company they keep.
II. That Happiness is the natural Reſult or Fruit of Holiness,
'and Mifery of Sin.
I. will therefore inſiſt on each of theſe Doctrines, and
then
III. Give you two or three Rules for our due Conduct in
reference to Society.
I. That Men are generally fuch as their Acquaintance and
Familiars are. This is affirm'd in my Text no lefs with
reference to good, than bad Company: There is one
general and plain Reafon for this; All Men are natu-
rally Lovers of themſelves, and therefore the moſt effe-
ctual way of endearing and obliging one another, is by
mutual Refpects and Compliances; No man can make
his Court more effectually to another, than by falling in
with him in Opinion and Practife, approving his Judg
ment, and obferving his Inclinations; this is that which
flatters our Self-love, the predominant Principles in our
Natures; this is that which renders Society agreeable,
and Friendship lafting, which is never to be hop'd for,
where Mens Principles and Humours are inconfiftent
and incompatible: E'er we can be pleas'd our felves, or
pleaſe others, we must be mutually faſhioned or mould-
ed into an Agreement, and Conformity of Principles
and Morals, we must be acted and govern'd by the fame
Affections and Inclinations, and mov'd and led by the
fame Defires and Paffions. This is fo far the univerfal
A 2
Senfe
(4 4)
Senfe of Mankind, that it has eſcap'd, no bodies. obfer-
vation; All act and judge by this Rule, we eſtimate
Men by the Intimacies they maintain, and he is thought
to have forfeited all Pretenfion to good Senfe or good
Breeding, who does not ftifle thofe Sentiments, and fup-
prefs thofe Inclinations which are apt to fhock the Com-
pany he is in, or give any Disturbance, or Difguft to
his Friends. From hence the Propofition laid down,
follows with undeniable Evidence, That Men are gene-
rally fuch as their Companions are: For that Society will
foon be diffolv'd, where we reap no Satisfaction from it;
and we can reap none where there is no Agreement in
our Notions and Inclinations.
7
But that this Truth, which is of the higheft confe
quence, may be the more deeply imprinted, I will pro
ceed to a more diftinct and particular Illuftration of it:
And firft of the Influence good Company has on us to-
wards making us Wife and Good; there are two things.
in Wife Men which never fail to work upon their Friends
and Acquaintance: Firft, Good Difcourfe; Secondly,
Good Examples.
I. Then as to Good Difcourfes; how manifeft is the
Tendency of this? What Light, what Strength, what
Pleaſure does it minifter? How does it awaken the Con-
fcience and purify the Heart? How does it quicken us
when we languifh? How does it recal and reduce us
when we begin to forget our felves, and lay aſide a wife.
Sobriety of Mind and Holy Fear? How does it raiſe us
when we fink and growel, and how often does it kindle
in us wife Defires and holy Purpoſes Thus Solomon ob-
ferves, That the Lips of the wife difperfs knowledge, Prov.
15. 7. and the New Testament tell us, concerning this.
kind of Difcourfe, that it minifters grace to the bearer;
that it edifies and builds us up in our holy Faith: And the
Difciples going to Emaus remark, what Life and Spirit
there was in the Converfation of our Lord, Did not our
hearts burn within us wible be talk'd to us on the way, and
while be open'd to us the Scriptures, Luke 24 32. Now, tho
no
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·
•
no words can ever be impregnated with the fame Force
and Energy with which our Lord's were, yet certainly
when God and our great Mediator, when the Riches of
divine Grace, when Righteoufnefs and Heaven are the
fubject of our difcourfe, when our Language flows from
the Heart, and is animated by a vital and experimental
fenſe of that we talk of, when it has all the Advantages
which a true Friendship, and known integrity, and the
molt favourable Opportunities can give it: Such Dif-
courſe can never fail of moving and affecting us.
•
2. From Difcourfe 1 pafs on to Example, and here
'tis certain, that Vertue never appears fo beautiful and
lovely as in Action: That it is reprefented with much
more Life, in the practice of a wife and good Man, than
it can be in Rules and Precepts; that the Notions we
form of Duty from the Lives of others, are general y
more correct and juft, than thoſe which we form even
from the Scriptures themſelves; for we are apt to bend
and accommodate the Rule a little in favour of our
felves, but we never do fo in favour of others. That the
excellencies and perfections of a Friend, are very ftrong
Incitements to Emulaiton, and very fenfible Reproots
of our Remiffness and comparative Barrennefs and Un
profitableness; and on the other fide, his Defects are
excellent Leffons of Caution and Watchfulneſs.
laftly certain, that whatever Beauty and Lovelinets
there be in Vertue, it receives a new acceffion from the
Example of my Friend, whofe Integrity I know, and
the Efteem and Affection I have for him is apt to beget
in me a value for every thing he approves, and inclines
me to be pleas'd with what he does. But thefe Argu-
ments are too many and too copious to be dwelt on, I
content my felf therefore only to have mention'd them,
and will lay before you but this one fingle Confiderati-
on: A good Life in a Companion is certainly a mighty
Motive and Encouragement to us; for while we behold
our Friends diſcharging the parts of good Chriftians, we
fee in them not only what we ought to do, but what wo
A 3
Tis
may-
}
"J
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~
may do. Whatever is poffible to them, is poffible to us
too, for they are clad with the fame Frailties and Paf-
fions, expos'd to the fame Temptations, and have no
other Affiftances than what we have, or may have. In
them we have plain Demonſtration of the Truth and
Power of Religion; We can no longer imagine that
Faith is a meer Speculation or Amuſement, or Vertuea
meer Pretence or Name; Under thefe Convictions we
ſhall either come to a Refolution our felves to do our
Duty, or fhall fuffer the daily Reproaches of our own
Minds. This is the natural Influence of Example; it In-
ftructs, it Reproves, Exhorts, and if it doth not Pre-
vail, it condemns. Thus St. Paul, Heb. 12. 1. Wherefore
being compaſs'd about with ſuch a cloud of Witneſſes, let us lay
afide every weight, and the Sin that does fo easily befet us.
And let us run with patience the race that is fet before us.
Where the Apoſtle plainly teaches, that if the Faith and
Patience of Martyrs and Confeffers, do not move us to
imitate their Vertues, they will certainly ferve to up-
braid and condemn us at the laft Day; and certainly
the Examples of the Living, and thoſe our Familiars
and Friends, cannot but have as much Force and Power
in them, as thofe of the Dead: Nay, much more for
the Reaſons I have already fuggefted. Will not our
own Hearts be apt to reafon thus with us, on every Re-
flection we make on the Vertues of our Friend; What
am I doing? Can he and I go to the fame place at laſt ?
he purfues a Crown by Works of Faith, and fhall I
obtain it by the Works of Darknefs? he feeks a Hea
ven by the labour of Love, and the patience of Hope';
and fhall I gain it by Sloth and Idlenefs, by Senfuality
and Loofneſs? he mortifies the Body while I indulge it;
he prays and contends, and paffes his Life in holy fear,
while I am careless and unconcerned about a future.
ftate. His Conduct is regular, his Difcourfe heavenly,
the bent of his Soul is towards that which is good; but
how little do I mind these things? How hard is it for
me not to let him fee that I am wholly fet upon the
Pleas
Pleaſures and Profits of this World? What do I mean?
am I indeed in the right, and he in the wrong? is Reli-
gion indeed but a well devifed Fable? Alas! I fee the
contrary. I fee that there is Truth and Reaſon, on his
fide; I cannot but reverence him, and think him happy;
I cannot but own that he follows his Reaſon, I my Luft
and Fancy. How uneafie thefe kind of Soliloquies muſt
be, and how naturally they will end, either in reform-
ing our Follies, or in breaking off an quitting a Conver-
fation which gives us fo much trouble, you cannot but fee.
↑
I have done with the Influence of good Company, I am
next to confider that of bad. This Subject, after what I
have in general faid, does not require long infifting on.
Daily Experience is too plain, too fad a proof of this
Truth, That Sin is catching and Infectious: That Hu-
man Nature is fo prone to Evil, that it needs very little
Temptation or Incouragement to it: That ill Principles
and Practifes are foon propagated; and if they find any
Countenance and Approbation from thoſe we converfe
with, they will eafily bear down all the Oppoſition
which the Modefty of a Civil Education, the weak Im-
preflions of Reputation or Decency, or the Checks of
Natural Reaſon can raiſe againſt them; nay, Holiness
it felf, unleſs well grown, and deeply rooted, can ſcarce-
ly refift the Contagion which ill Company fpreads.
Can a Man (faith Solomon) take fire into his Bofom, and bis
Cloaths not be burnt? Prov. 6. 27. And evil Communication
(faith St. Paul) corrupts good Manners, I Cor. 15. but we
fhall be more fenfible of the pernicious Effects of ill
Company, if we confider thefe two or three Things.
I. Sin is the Cement of the Friendships and Intima-
cies of Sinners; Vice is the Subject of their Converfati-
on, and fome Senfuality or other, makes up the Diver-
fion and Entertainment of fuch Company. And how
can it be otherwife? Out of the abundance of the beart the
mouth fpeaketh, Matth. 12.32. What can the Mouth utter
but Sin and Folly, when the Heart is full of Wanton-
nefs, Luft, Pride, Envy, Ambition, Sottiſhneſs, or
A 4
Var
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Vanity? what but polluted Streams can flow from a
polluted Fountain? what but Evil can an Evil Man
bring forth out of the evil Treasure of the Heart? Matth.
12. 35 how hard is it then even for a good Man to
maintain the Charity and Dignity of his Mind, where
Centures and Slanders, malicious Wit or Trifling and
Impertinence, make up the Converfation? How hard
is it, even for fuch a one to preferve the Purity and So-
briety of his Mind? where Rior and Luxury is the Bu-
finefs they meet about; where Pride and Oftentation of
Life is the thing only admir'd; and nothing has any fa-
vour in it, that is wife or good, devout or humble: And
if a vertuous Perfon can in fuch Company fcarce keep is
Ground, how eafily are thofe born away by the Stream,
who are of themfelves but too prone to Evil, and too
fond of Temptation.
A
2. III Company does naturally inftil and propagate'
vicious Principles worldly Maxims, fenfual, carnal
Improvements: Here we are furnished with Objections
againſt God and Providence, with Excufes and Apolo-
gies for Sin, here we learn to ridicule Religion and Con-
fcience, and difpute our felves out of all Senfe and Duty.
'Tis of this fort of Communication St. Paul ſpeaks, when
he faith, That is corrupts good maners. And at this Day,
thofe Errors which fret like a Canker and confumé every
thing that is wife and ferious in us, have multiplied fo
beyond Meaſure, that they are no longer the encloſure of
fome few Pretenders to Freedom and Reafon, but the
fooliſheſt and meanelt, as well as the moſt vicious part
of Mankind are deeply ting'd with them.
+
3. Il Company creats Confidence in Sin; a cuftom
of talking unconcernedly and loofely does naturallý
make way for carelefuefs and liberty in our Actions;
and if we repeat either often, we fhall foon grow bold
and ftupid in Sin'; for if we neglect to make any Refle-
ation upon our Words or Actions, we fhall be infenfib-
ly betrayed into a hardness of Heart, or if (what is worſe)
we be driven by the Reproaches of our Confçience up-
on
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on Reflection to take Sanctuary in the Cheats and Im-
poftures, whether Vulgar or more refin'd, which Sin-
ners are wont to put upon themfelves, we thall foon fink
into prophanenefs and Atheifm. Having thus unfolded
to you the Truth of the firft propofition, and fhew'd you
that Men become fuch as their Company, I am next to
proceed to the
•
II. That Happiness is the Fruit of Wisdom, and Mifery of
Folly. Men may flatter themfelves as they pleafe, and
delude themſelves with vain words; they may call the
Proud and Kich happy, they may admire the profpc-
rous Sinner, and in a fenfelefs Fit, applaud themfelves
in their vicious Pleafures; but they muſt bid defiance,
not only to Revelation, but even Reafon and Experi-
ence too, e'er they can promife themfelves a true and
Laſting Satisfaction in any thing but Vertue. Revelation
tells us plainly, That Godliness, and that only, has the
promifes of the Life that now is, and of that which is to come,
1 Tim. 2.8. That if we fow to the flesh, we shall of the flesh
reap corruption; but if through the Spirit we mortifie the deeds
of the body, wafaalllive, Gal. 6. 8. That we must all appear
before the Judgment-feat of Christ, that we may receive ac-
cording to what we have done in the body, whether it be good
or evil, 2 Cor. 5. 10. and both Reafon and Experience,
as well as Revelation, tell us, That Sin is fruitless and
difhonourable, Rom. 6. 21. What fruit had ye then in those
things whereof you are now ashamed? That there is no peace
to the wicked: That they are like a troubled Sea when it can-
not reft, continually throwing up its own mire and dirt, Ifa. 57.
20. That the Miferics and calamities of Life fpring
from Sin; that Sin blafts our Enjoyments and Poffefli-
ons; that it gives Sting and Edge to all our Miferies and
Misfortunes: For if we did not dote upon the Body and
the World, the Evils of Life could not wound us fo
deeply. In a word, Revelation, Reaſon, Experience
affures us, that Righteoufnefs fills the Mind with Peace
and Joy; that Sin tortures it, with Contradictions and
unreafonable Paffions, with the Guilt and the Terrors
of the Lord; and what think we must be the refult of
i
( 10 )
both in another World? In the day of the Revelation of
the Righteous judgment of God, Rom. 8. 5. Muſt the nature
of things be alter'd that the Sinner may be fav'd? Muſt
Religion be an Impofture, that Madneſs and Folly may
prove Wiſdom? Muft Reaſon be a meer Amuſement,
that Luft and Fancy may be infallible Guides? Muſt the
Judgment of another World contradict all our Senſe
and Experience in this? That the little Railery and So-
phoftry of the loofe and vicious part of Mankind, may
prove the only thing that has Solidity and Weight in it?
Theſe are things too abfurd and ridiculous to be fanci
ed. I will enlarge no longer on a truth which is contro
verted by none, except the prophane and atheiſtical,
but will on to the third thing propoſed.
III. To give you fome Advice for your better Conduct, as
to Society or keeping Company. This may be reduced to
three Heads:
1. We must be very cautious what Company we keep.
2. We must endeavour to make the best use of it.
3. We must be fully pèrſwaded, that the due Government of
our felves in this point, is a matter of the bighest moment.
r. As to the first Rule: We must reject the Autho-
rity of Scripture, if we refufe to obferve it, for this ex-
prefly forbids us to affociate our felves with the wicked
and vicious, Prov. 1, 14. 15. Enter not into the path of the
wicked, and go not into the way of evil Men; avoid it, paſs
not by it; turn from it and paſs away. 2. Theff. 3. 6. ncw we
command you brethren, is the Name of our Lord Jefus Chrift,
that ye withdraw your felves from every Brother that walks
diforderly, and not after the tradition which he received of us.
> Cor. 5 11. But now I have written unto you not to keep
Company. If a Man that is called a Brother, be a Fornicator,
or Coveteous, or an Idoloter, or a Railer, or a Drunkard, or
an Extortioner, with fuch a pne, no not to eat. Nor do the
Examples of Holy Man deviate in this point, from the
Precepts and Exhortations of the Spirit. Pfal. 26. 4, 5:
I have not fate with vain Perfons, neither will I go in with
diffemblers. I bave hated the Congregation of evil doers, and
will not fit with the wicked, Pfal. 119.63. I am a Companion.
!
of all them that keep thy Precepts. And thus it was with
other good Men, they did equally cover good, and fhun
evil Company. Thus Mal. 3. 16. when wickedness abound-
ed, then they that feared the Lord talk'd often one to another.
And in the firſt times of Christianity, great was the Inti-
macy and Dearness of the Difciples of Jefus one with
another; great was their Abhorrence of all the works
of darkneſs, and all communion and fellowship with
thoſe that practis'd them, as may eaſily be inferr'd from
Acts 2, and 3. and other places of Holy writ. The
Scripture then is plain in this point; And from what I
have faid, it appears that Reafon is fo too, unless we
can think that wifdom and folly, happineſs and mife
ry are things indifferent.
But here 'twill be Objected, at this rate we fhall foon
find our felves oblig'd to renounce the world, and quit
all Company. Is not our cafe much the fame with that
which Saint Paul puts, 1 Cor. 5.9, 10. I wrote unto you
Epistle, not to Company with Fornicators; yet not alte
gether with the Fornicators of the world, or with the Coves
teous or Extortioners, or with Idolaters, for then ye must needs
go out of the world? To this I anſwer.
}
(1.) Be it granted, as the Objection fuppofes, that
we muſt keep ill Company or none; in this cafe I affirm
it is far better to keep none. Retirement is not fo dread-
ful a thing to a Chriftian as fome think; the Calm and
peace of the mind is much more, defirable than Noife
and Laughter; and the Quiet and Regularity of privacy
much to be preferred before the fenfuality and Confufion
of vicious Company; nor need any one complain of
the uncomfortablenefs of Solitude, who can converfe
when he pleaſes with Patriarcs, Prophets, and Apoftles
nay, with God and his Son Jefus. A good Man may
meet God like Ifaac, in the Fields, or Mofes in the Defart;
he may enjoy Communion with him, like David, in
bis Bed-Chamber, or Jofeph in the Dungeon. The promife,
John 12. 23. is not limited to place, If a Man Love me he
will keep my words, and my Father will love bins; and we
will
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1
·
will come unto him, and make our abode with him. But on
the other hand, in the Company of the wicked we ſhall
never find God, nor ever feel any effects of his gracious
Prefence, but shall be expofed to the Attempts and Pra-
aites of Evil Spirits, and to the Contagion of Vice. The
wife Man, obferves, That it is better to live alone, than
with a Companion of a rough, intractable, and exaf
perating Temper: But I am fure there can be no Com-
pany, how forward and rough foever, fo fatal to our
Happiness, as that which inftils Vanity under the Ad-
vantages and Opportunities of Friendship: No Solitude
can be fo difmal or uncomfortable as that Society which
infects the Heart or darkens the Underſtanding; no
Provocation or infolence can be half-fo injurious, as that
which tends to Softnefs or Debauchery, to the betraying
us into a love of this World, and a forgetfulneſs of God.
(2.) This Objection may have fome colour in a
Pagan or a Jewish World, but fure it has none in a Chri-
ftian one. The Ghurch of Chrift is not yet left like a
Cottage in a Vineyard; our Jerufalem is not yet dege-
nerated to the degree of Jerufalem of old, when God
fpoke thus of it in the Prophet, Jer 5.1. Run ye through
the streets of Feruſalem, and ſee now and know, and ſeek in the
broad streets thereof if ye can find a Man, if there be any that
executeth judgmant, that seeketh the truth, &c. Nor need
we yet pray with the Pfalmift, Pfal. 12. 1. Help, O Lord,
for the godly man ceafeth; for the faibful fail from among the
Children of Men: for the Servants of God are yet nume-
rous; nor are they driven to their Secret Chambers, or
to the Wilderness, or afhamed to own their Lord and
Saviour, or to make an open Profeffion of the Hope,
that is in them.
Igrant, will you fay, that there are good Chriftians
but they are not eafily, they are not every where to be
found, but the Worshippers of Pleafure do every where
fwarm, every where haunt us. There is an eafie Re-
medy for this: Do thy Duty with an humble and un-
effected Confidence, with a fteddy and unalterable Re-
folution:
( 13 )
2
folution: Put on the Garb of a Diſciple; let the Air of
a Chriſtian appear in every thing that thou doft, or
fayeft, let the brightnefs and beauty of Holinefs, that
enriches and adorns the Soul, break forth ever and an
on in thy Converfation; and thou shalt foon fee that the
Good will love thee, but the Wicked will forfake thee;
they will fhun thee, as Ghoſts are faid to do the Light
and day, or as Hypocrites and Profligates did the So-
ciety of the firft Chriftians; and of the rest durft no man
jorn bimfelf unto them, Acts 5. 13. Thou doft too much
accommodate thy felf to the Modes and Humours of
the World, and this draws upon thee the Company of
the Impertinent and Vicious; 'tis an earthly vanishing
Splendor, about which thefe Moths and Night-flies
Autter: 'Tis Jet, not Gold and Diamond, that is faid
to attract Straws.
•
(3.) But laftly, This Rule obliges us only as far as
we can (the nearness of Relation or neceffary Buſineſs,
does fometimes make it our Duty to Converfe with
thoſe which we otherwife would decline. And in this
Cafe all that can be expected is) not to have any Fel-
lowſhip of Communion with them in their Vices, but
to diſcountenance or reprove them: And, as the World
goes now, I think this Rule is to be extended no farther
than to Intimacies and Familiarities, to voluntary and
chofen Acquaintance, not to Accidental Meetings or
Occafional Correfpondencies. But we must take care
not to be too favourable and compliant in this Matter;
the more Sin abounds, the lefs Difcipline is or can be ex-
erciſed; the more zealous fhould we be in particular to
do honour to Religion, and to fix a Mark of Shame
and Infamy upon Vicc. Never would this Rule be more
fcandaloufly tranfgrefs'd, than if Priefts and Prelates
fhould court the Company and Favour of Atheiſts and
Adulterers: Or Matrons and Virgins that of a wretch-
ed Woman, whofe State and Port is not more notori-
ous than the Shame and Lewdnefs that maintains it.
How can our Wives or Daughters think that there is
any
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any Shame or Turpitude in the Sin, when we pay fo much
refpect to the Sinner.
2. We must confider what ought to be the true end and
Deſign of Society and Converfation among Chriftians. Cer-
tainly that Man has a very mean and low Notion of Friend-
fhip, who propofes no other ends than to eat and to drink to-
gether, or to laugh and fool away our precious Moments. The
Scripture points out to us much nobler Purpoſes and Defigns
of Converſation, when it tells us, That our fpeech fhould be
fuch as may adminifter Grace; that we ſhould build up ane a-
nother in our boly Faith; that we ſhould comfort one another,
exhort one another continually, and fo much the more, becauſe
the day approaches, &c. and furely we are ftrangely miſtaken,
if we think that our Communication will loſe all guft by be-
ing directed to one of thefe ends. On the contrary, it would
doubtless be as much more delightful as beneficial, if when
we meet we are accuſtomed, inſtead of Cenfures and Refle-
tions, News and Impertinence, or Frothinefs and Lightneſs,
to diſcourſe of ſome worthy and noble Subject, becoming the
Genius and Hope of a Chriſtian. The Example of David,
confirms this Notion; he try'd and found that Friendſhip was
both uſeful and pleaſant, whilſt it was maintain❜d on the ſtock
of Religion; My Companian, my Guide, my familiar Friend;
we took fweet Counſel together, and walked into the House of
God in company, Pfal. 55. 14, 15.
To this it will be again objected, It will be very difficult
at all times to find Matter and Occafion for good Difcourfe.
Ianfwer, First, I do not utterly and totally exclude the com-
mon Accidents of Life, the Bufinefs and Affairs of it, nay,
even things of a pleafant and divertive Nature, if modeft and
inoffenfive, from being fometimes the fubject of Converfati-
on; but, I fay, Religion ought to be the main and great
end of it. Secondly, "Tis hard for me to conceive how a good
Chriſtian ſhould often want either Matter or Opportunity for
pious Difcourfe. As for Matter, he muft fuffer the Providence
of God to pafs without any Obfervation or remark, he muft
be a ſtranger to the Works of Nature; he must be utterly un-
read in the Hiftory of Human Affairs; he must be unacquaint-
ed
( 5 )
ed with the Book of God; and he muft have little experience
of the power and Operation of God's Word and Spirit upon
his own Soul; he muft have reflected. very little on the Wilds.
of Satan, the Temptations of the World, and the Defects and
Weakneffes of Humane Nature, Who can want Matter for
good, Difcourfe. The Man of Letters, the Man of Buf
nefs, the Man of Pleaſure, never wants Matter; Books furniſh
the one, Bufinefs the other, and their Vices and Diversions the
third. 'Tis ftrange that a Chriftian alone fhould be barren.
The Chriftian, who is a Child of the Light, and of the Day,
and fhould abound in Wifdom and Understanding! The Chri-
ſtian, who has every hour Matters of the higheſt importance
on his Hands! and who finally is entertain'd with more and
richer Pleaſures than the moſt fortunate Epicurean can pretend
to. As to Occafion or Opportunity of good Difcourfe, did the
Heart run that way, every thing would afford it.us. But alas!
we rather fhun than feek Occafions: and I know not by what
ftrange Error we have banifh'd all Matters of Religion out of
Company; as if nothing but Ignorance or Affectation could
make g Man fo impertinent, as to talk of any thing that were
pious and good. I befeech you to confider whether this be not a
very near approach to being afham'd of Chrift; and if it be,
how fhall we eſcape that dreadful Sentence which is denounced
againſt it, Mark 8. 38. Whosoever ſhall be ashamed of me and of
my Words, in this wicked and adulterous Generation, of him alfo
fhall the Son of Man be afhamed, when be cometh in the Glory of his
Father, with the holy Angels. This minds me of the
+
3d, And laft Direction which is That we must be thoroughly per
freaded that the right conduct of our felves, in the point of Society, is
a matter of the bigbeft moment and importance. Does not the Scrip-
ture plainly fuggeff this, when our Saviour tells us, Matth. 12.
That by our Words we shall be Fuftified, and by our Werds we fall
be condemned. And St. James 3. 2. If any Man offend not in
Words the fame is a perfect man. And 'tis no wonder the Scrip
ture lay: fo great a trefs, or fets fo great a value on the due go-
vernment of the tongue, fince nothing tends more to the pleafing
of God, to the honour and intereft of Religion, and to the form-
ing the Morals of Men As to this latter,the forming every Man's
particular Manners,I have faid enough One thing here I will.
only remark; never was there a more illuftrious Proof of the
Efficacy of Religious Converſation than in the primitive times.
Next to that of the Spirit of God it felf the Chriftians found no
great
(16)
greater Support under all their Trials, than what they derived
from their mutual Incouragements and Exhortations of one
another. And I do not queftion, but that Religious Friend-
fhip would be as ufeful now to preferve us ag inft the Plea-
fures of Sin, as it was then to uphold them under their fiery
Trials and Afflictions, were our Difcourfes now actuated by the
fame Spirit theirs were then. As to the pleafing God; muft
not Go 1, think you, be as well pleas'd with our talking of, and
magnifying his wondrous Works in our familiar Converfati-
ons with one another, as with our praifing of extolling him
in our Clofits? and muft not the regard and reverence which
we teftifie for him in Company, be as acceptable to him as
our private Adorations fpring they not from the fame Princi-
ple, and is not the one as fubfervient, (to fay no more) to his
Glory, as the other? As to the Honour and Intereſt of Reli-
gion, nothing can more effectually promote it than the giving
a frequent and publick Teftimony of our value for it. Which
way can we more clearly convince the World of the excel-
lence and virtue of it? Which way can we more effectually
propogate in one another the Love of it, than by making it
appear that it has moulded and form'd our Souls into the image
of God; that it has poffeffed our Thoughts, and refin❜d our
Converfation? But on the other hand, if we have no regard to
our talk, if we think this a Matter which Confcience is not
concern'd in, we fhall foon fee Religion daily lofe ground; for
we ſhall foon learn to think and act with the fame liberty we
talk; and this Will introduce a ſtrange face of things in a lit
tle time:
Now to clofe all, if our care or unconcernment in this point,
be of this vaft confequence, we cannot but think we fall be
called to a ſtrict account about it in another World; the day is´·
coming when the Lord will fulfil his Promile, Mal. 3. And
the Lord bearkened and heard, and a Book of remembrance was writ-
ten, and they shall be mine, faith the Lord, in that day when I make
up my Jewels. The day is coming when God will execute the
Threat denounced in the Apostle Jude, Behold the Lord co-
meth with ten thousand of his Saints, to execute Judgment upon ally
them that are ungodly among us, of all their ungodly deeds which they
bave ungodly committed; and of all their hard Speeches which un
godly Sinners have ſpoken againſt him.
"
FINIS
1