prone to evil, and too fond of tempta- SERM, tion! IV. Since then the friends whom we associate with, and the company we keep, are of the utmost confequence and importance to us, let us fee whether fome useful rules may not be laid down on this head, which may be of fervice to us with regard to our future conduct. Enter not, fays the wifem an, into the path of the wicked, and go not into the way of evil men, avoid it, pass not by it, but, turn from it, and pass away:-withdraw yourselves, fays the Apostle, from every brother that walks diforderly; if any brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one do not eat. But SERM. IV. But here it may perhaps be objected, that in this cafe we may foon find ourfelves obliged to renounce the world, and bid adieu to fociety; our fituation will refemble that which St. Paul mentions: I wrote unto you, fays he, in an epiftle, not to keep company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters, for then must ye needs go out of the world. But even if we should grant that we must keep ill company or none, doubtlefs it is far better to abftain from all fociety, than to be core rupted with all the vices of it. Retirement is not, ought not ever to appear dreadful to a Chriftian; he need not complain of folitude, who can converfe with his Maker and his Redeemer; a good man may meet God, like Ifaac, in the fields, or like Mofes in the defart: he may enjoy communion with him, like David in IV. in his bedchamber, or Jofeph in the SERM. dungeon. No folitude can be fo difmal or so horrid as that fociety which infects the heart, or darkens the understanding. No provocation or infolence can be half fo injurious as that converfation which promotes vice and debauchery, and betrays us into a love of this world, and a forgetfulness of God. There is, it must be acknowledged, in men of wit, parts, and genius, whofe converfation is fo much fought after, a tendency towards profaneness and debauchery; they are too apt to give a loose to their imaginations, to let go the reins of judgment, and sport in the regions of fancy, riot, and licentioufnefs. Such companions the fober and serious Chriftian cannot too carefully avoid; the path indeed is strewed with flowers to all, but the fnakes of vice and folly lurk beneath them, and will SERM. will render our way full of danger, and IV. pregnant with calamity. If the true Christian appears in every thing we do or fay, if the beauty of holiness shines forth in our converse, we fhall foon fee that the good will feek and love us; if we eftrange ourselves from the modes and habits of a vicious world, their vanities and impertinencies will infenfibly vanish from us, and only real worth and goodness will adhere to us. But if, after all, the business and affairs of this world irrefiftibly draw us into the company and conversation of the wicked; all that we can do, and all that will be required of us, is not to have any fellowship or communion with them in their vices, but as far as we can to discountenance and reprove them. We should iv. hould carefully confider what ought to SERM. be the true end and defign of fociety amongst Christians. Surely not merely to eat and drink together, to laugh and trifle away our precious moments. The Scripture points out to us much nobler purposes and defigns of converfation, which tells us, that our fpeech fhould be fuch as may adminifter grace to the hearers; that we should build1 up ́one another in holy faith; comfort and exhort one another continually; and furely it would be more delightful, as well as more beneficial to us, if, instead of cenfures and reflections, news and impertinence, folly and vanity, our converfation should now and then take a more ferious turn, and be employed on fome nobler fubject, more becoming the genius and hope of a Chriftian; if we took sweet counsel together, and walked in the house of God as friends. VOL. III. Ꮐ I would |