And (by the way) this is the most genteel, and also the most effectual way of reproving that kind of persons; namely, to deal with them as scholars deal by one another; when any one speaks false Latin, they only repeat it after him in true Latin, and as it ought to be so here, let us speak right things of GOD when they speak amiss, and there needs no more to damp them; they will either turn on your side, and speak as you do, or leave the field to you.

 

 PHIL. I thought, when we first entered on this particular, it was impossible that I should ever be of your opinion therein; but now I am so far from having any thing material to object, that I am clearly satisfied it would be a very wise thing, and well worthy of our endeavors; to bring it into practice: I mean, as much as possibly we can, to exclude idle tales and drollery out of our converse, or at least to confine them to a narrower compass, and so make way for this great affair of religion.

 

 But yet, let me tell you, though you have convinced me, you have not silenced others: There are those who elude the arguments they cannot answer, and expose what they are resolved not to comply with. They will say, this talking of religion is a mountebank trick, to impose upon the people; that it is a design of vain glory, or an artifice to seem better than we are. They will tell you, that sincerely good men use to be modest and silent, and to enjoy their sense of piety in secret. In short, when you have said all you can to recommend this way of conversation, they will say, it is no better than Puritanism, or enthusiasm; and having affixed such a name upon it, they will run both you and it down presently.

 

 SEBAST. Hearty thanks for putting me in mind of that danger, which otherwise I should not have been aware of. I acknowledge, I am so far unskilled in the world, that I was apt to think it was sufficient to a cause to be backed with good proofs; and that when a business had recommended itself to the reason and conscience of men, the work was done. I little thought men must be wheedled into a compliance with their own judgments; and much less, that they would be so disingenuous towards themselves, as to put a cheat upon their own senses: nor did I sufficiently consider the power of names, to make good evil, and evil good; and that the best thing in the world may be run down by the mere blast of an odious nickname. O what a venomous breath path common fame, that it can change the nature of things! What a huge leviathan is vulgar opinion, that it should be able to oppose itself to the best reason of mankind, and to ALMIGHTY GOD too!

 

 But yet, it looks like a confession of the insuperable strength of my arguments, when men resort to such subterfuges. It is a sign they dare not encounter me on the square, that use such foul play; and that men are destitute of reason, when they betake themselves to libels and reproaches.

 

 That which I contend for is, that it becomes men to take all fit and fair occasions to speak worthily of GOD, and to make advantage of friendly conversation, towards the improvement of one another in morals, as well as in secular, or any other concerns. And can any one be so absurdly malicious, as to call this fanaticism Doth that deserve the odious name of a party, which is the great and universal concern of all mankind Is that to be accounted the peculiar Shibboleth of a sect, which speaks a good man and a Christian Is that to be made a mark of infamy, which the best men in the world wear as a badge of honor Are we minded that this word, fanaticism, should have the power of an ostracism, and put a disgrace upon men for being too good

 

 If men, in their intercourse and communications, deliberated about setting forth of some new god, or at least some new religion, there were just cause of such an odious imputation; but to take an opportunity to speak of the true GOD, and the old religion, gravely and piously, it cannot be that this should be Puritanism, unless it be so to be in earnest in religion. Sure it is not the character of any mere sect amongst us to love Go n: and if it be not, then neither can it be so to talk of him affectionately; since the latter is the easy and natural issue of the former. DAVID, I remember, called his tongue his glory: and is that alone, of all the powers of soul and body, exempted from any part in doing honor to the Creator

 

 And now, PHILANDER, what is become of that formidable objection, as you and I thought at first May not we now adventure to talk of religion, without the danger of fanaticism

 

 PHIL. Yes, I see clearly we may: but at the worst, if there were some danger that I should incur the rash censure of some that I value, and were likely to be called fanatic for my pains, I would not stick to serve so many great and excellent ends at that hazard, if I could.

 

 SEBAST. Bravely resolved, my good friend! Now you speak like a man and a Christian: there is the very point of virtue. He that is too tender and delicate, has not the courage to be good; and he that will venture nothing here, will win nothing in the other world. You know my sense already, that good nature is an excellent and useful companion of virtue; but, as-the case may happen, a little steadiness is necessary to preserve them both. But, I pray you, why did you put an if at the last After all, do you

 

question whether it be possible to discourse piously PHIL. No, good SEBASTIAN, that is not it; for you have convinced me of the feasibleness, -as well as the excellency of that kind of conversation: But you know, (as I have said before,) that is out of the road of discourse; and besides the difficulty of bringing those one converses with to it, it is natural for a man to follow out his own bias. If I were once entered into such a communication, I am sure I should embrace it, and I think I could continue it. But there is a sheepish kind of modesty in this, (as well as in other things,) that checks and restrains a man from beginning that which neither he nor his companions have been used to. If therefore you can help me to conquer myself, as well as to answer objections; to overcome my temper, as well as to submit my judgment; I would then set about it as well as I could.

 

 SEBAST. With all my, heart, only with this condition, as well as I can: (as you say.) But I pray give me leave to ask you a question, by the by, and not decline that which you have put to me. The case is this: It is commonly observed, that good men find such a modesty (as you speak of) to restrain them, when they are setting themselves to begin some good discourse; insomuch, that sometimes, with great difficulty, if at all, they can screw themselves up to it; but contrariwise, lewd and profane men rant and hector at an intolerable rate; they will blaspheme and burlesque religion without regard to God or man. Now seeing the former have all the reason in the world on their side, and the other as much against them; what is it that makes this difference in their spirit and temper

 

 PHIL. That I may come the sooner at the solution of my difficulty, I will answer your question as briefly as I can; and I think there are several causes: First, profane men are generally very grossly ignorant: for I cannot imagine, that any thing else should make them bold with: ALMIGHTY GOD. The second cause I assign is, that these men having abandoned virtue, they have therewith lost all good nature and civil respect; and are delivered up to insolence, and an affronting humor. And thirdly, I make no great doubt, but the Devil, whose work they do, assists them in it. And now you will easily think there needs no other concurrence; yet I will add another, and that is drunkenness: for methinks, it should be out of the power of the Devil himself to tempt a sober man to such a villainy; but in the rage of drink, GOD is defied, and every thing that is sacred. But now to my question

 

 SEBAST. The plain truth is, (as I have acknowledged to you before,) I have been in that oven, and therefore cannot wonder to find another man there; and though. I cannot always conquer my bashfulness, yet in such cases I always endeavor it, and I will tell you by what methods; and so I hope the same remedies may reheve us both.

 

 First then, when I enter into company, with design to engage them in good discourse; I endeavor, if it be possible, to make some friend privy to my plot, who, perhaps shall sit at some distance from me; but understanding his cue, shall be always ready to second me in what I undertake; and so, by an honest confederacy, we can carry on the business. And this I do especially, if I apprehend the company to consist either of profane persons, or captious wits: for if a modest man should, in such a case, begin an unusual discourse, and have nobody to follow him, he will not only miscarry of his purpose, but be ashamed and confounded. But if he have one prepared to comply with him, they shall both have time to recollect themselves, and to carry the ball of discourse whither they please.

 

 In the next place, when I am destitute of such an associate, then, if I apprehend I have an opportunity of discoursing usefully, I resolve to begin whatever comes of it; that is, I forcibly break silence, though it be with trembling, and paleness, and faltering, and without any well-contrived expressions; and when once the ice is broken, the worst is past: then presently my colour, and speech, and spirits, will return; for to proceed is very easy then, because (as I have noted before) the objects of religion he so ready to a man's thoughts, that he cannot beat loss in the sequel of his discourse.

 

 In order hereto, I endeavor to raise in my own heart, a great zeal of GOD'S glory, and a generous design of doing good to those I converse with: And therefore I think with myself, I am not only to stand upon my guard, and secure myself from infection; nor much less to be a mere negative, and content myself to do no hurt to my acquaintance; but it is expected from me, I should benefit them, and season their intercourse with something virtuous and graceful.

 

 Moreover, I endeavor in the whole conduct of myself to arrive at a seriousness of spirit, and a deepness of thought, without which, neither shall I be in temper to begin or carry on- such weighty discourse with others, nor will they expect it from me. A light, trifling, jesting spirit is good for nothing but sport and May-game. Such as can ordinarily find in their hearts to step aside to a quibble, or a clinch, are generally men so unfit for religion, that they are seldom useful to themselves in a secular business: but a serious man has his thoughts about him, and his very mien and countenance raise the expectation of the company, and so they are half prepared to receive his impressions. Now to bring myself to this temper, I think frequently of the judgment to come, and the wonderful accuracy and solemnity of it; of the unspeakable concerns of hell and heaven, and the whole affair of another world. By these considerations, I curb the levity and wantonness of my spirit, and so become both furnished with fit thoughts to communicate, and also with a proper temper to communicate them.

 

 Besides this, I make it my earnest endeavor to be as much above the world as I can; I mean, to have as indifferent an esteem of riches, fame, , as is possible: for I find by woeful experience, that whensoever it warps that way, I am listless and formal in any such enterprise as we are speaking of. But whensoever I can contemn them, then I am, as it were, all spirit, and have so lively impresses of another world upon me, that I can almost make it visible to my companions.

 

 Amongst all these, I pray daily and earnestly for GOD's grace and assistance, that he will every where be present to me by his HOLY SPIRIT, and put useful thoughts into my heart, and give me courage to express them, so as to beget the like in others.

 

This, Sir, is the method I take with myself; and having, I thank GOD, often succeeded well with it, against a cowardly heart of my own, I cannot but expect it will have the greater and more signal effects upon you.

 

 PHIL. GOD verify the omen! However, I thank you most heartily for the receipt, which I will keep as long as I live. But I must tell you as my confessor, or physician, which you will, of another disease I labor under, so shameful and scandalous, that scarce any body will own it; and that is, ignorance. If I had courage enough for the business, (we have all this while been speaking of,) yet I am afraid by my unskilfulness I shall spoil all. Let me therefore pray you to afford me your advice in this case also.

 

 SEBAST. I will tell you the effect of my observation in this matter.

 

And the first thing to our purpose, which I remark, is, the example of our SAVIOR: (and who can we better learn of) And he, I observe, had a dexterity of applying every accidental occurrence to his holy purposes, as it were by a kind of chemistry, separating the gross matter, and subliming ordinary affairs to heavenly doctrine: insomuch, that there was scarcely any common affair of life, such as eating, or drinking, or recreation; no disease or infirmity of the body, no trade and occupation, such as merchandise or husbandry, no building or planting, ploughing or sowing; nay, not so mean employments as women's leavening their bread, grinding at the mill, or sweeping a house, but he spiritualized them, and applied them to his designs.

 

 Now if we would learn of him, and endeavor to imitate this dexterity, we might, with great ease, and without all violence, surprise men into religion; and not only at every turn introduce pious discourse, but render the subject of it intelligible to the meanest capacities; and withal, by those sensible resemblances give such lively touches upon the minds of men, that what we delivered upon- those occasions would stick and remain with them.

 

 And there is no great pains or skill required for the doing of this; the principal requisite to it is, a zeal of GOD's glory, and such a constant and fixed eye upon it as shall make us apprehensive of the opportunities that present themselves, and then a little humility to condescend to the weakness of people.

 

 As for, instance, when we visit a sick friend, or neighbor, what a fair opportunity have we to discourse of the immortality of the soul And what an easy transition is it from a Physician to a Savior Or why may we not as well cheer up our afflicted friend with the comforts of religion, as amuse him with impertinent stories Or suppose friends be together, why may not some word come in of the everlasting friendships in heaven, or of the continual feast of a good conscience Why may not the common chat about news be elevated to the consideration of the good tidings of the Gospel What hinders but our dishes of meat may be seasoned with a gracious word or two about the food of our souls' When men are talking of old age, it would be no great strain if thence our thoughts rise up to eternal life: nor any great flight of fancy is requisite to improve all the accident of our lives, to the contemplation of Divine Providence, which orders and governs them. In a word, every thing is capable of improvement, if we be not wanting; we shall never want opportunity if we embrace it; any thing will serve an intent mind, and a devout heart to these purposes.

 

 My second remark is, upon the custom of those several persons in the Gospel, that upon divers occasions entered into conference with our SAVIOR; which, I note, they always began by way of question, or doubt, as men desirous to be informed, rather than affecting to teach or dictate. This was not only the way of NICODEMUS, (John 3:,) of the woman of Samaria, (John 4:,) and of the young rich man, (Matt. xix.,) who came in earnest to be instructed; but of the Scribes, and Pharisees, and Sadducees, who came to dispute. This modest way of propounding a question, and expecting and replying to the

 

answer, was the old way of disputation. And 'certainly this is of great use in our case, for the more easy introduction of religion into ordinary conversation. When we do not violently break in upon the company, but civilly make our way; nor abruptly obtrude our sentiments, but insinuate. them; not malapertly reprove other men's errors, or superciliously dictate our own opinions; not throw down our gauntlet, and challenge, the company to a combat; but modestly appear in the garb of learners, and propound a case as to men wiser than ourselves, for our own satisfaction: This course, instead of offending, exceedingly obliges those we apply ourselves to; for as much as every man is glad to be accounted wise, and fit to be consulted with.

 

 As, suppose you should ask - the persons you are with, what they think of such or such an argument for the immortality, of the soul, or for the proof of a particular Providence; or ask their advice, how to answer such an objection that comes in your way, against either of those, or any other fundamental point of religion: And though such questions may at first seem merely speculative; yet, if they be pursued wisely, and with that intention, they will infallibly lead to practice.

 

 Or, suppose you put a case about temperance; as, namely, what are the measures of sobriety, so as also to avoid scrupulosity How far is worldly care evil, and how far innocent and allowable

 

 Or, more generally, bow a man may discern his own proficiency in virtue; and what preparation is necessary against the uncertainty of life, and to secure. the great stake in another world.

 

 Or, to name no more, what the company thinks of such or such a passage in a sermon you lately heard, or in such a book These, and a thousand more such easy inlets there are into good discourse, which a little presence of mind will improve to what purposes we desire. Another thing I have learned from the custom of prudent men; to insinuate that by a story, which would not be so well received if it were directly and bluntly delivered. Telling of stories, you know, is common; and if a man have any graceful way of telling them, and use prudence in the choice of them, he has the company in his power, and may lead them to what discourse he will. And, besides, men will admit of that to be said in the third person, which they will not bear in the second.

 

 To this purpose, suppose a man should have in readiness a story of some remarkable judgment of GOD, upon some notorious sin, that he would deter those be converses with from, nobody could take offence at the story, and yet every man's conscience would make application of it. Or, suppose a man should, in lively colours, describe some excellent person, he would not only put all the hearers into the thoughts of those virtues that were so described, but stir up a modest shame in them for their own shortness, and an emulation of so brave an example. These, and many such other ways there are, which your own prudence and observation will represent to you better than I can, by which a discreet person may engage any company (in which it is fit for an honest man to be found) in good discourse.

 

 But I will not omit, upon this occasion, to tell you a story, which I have from very good hands, of two very eminent men, both for learning and piety, in the last age; (or rather the beginning of the present;) the one of them a great Prelate, (indeed a Primate,) and the other a Churchman of great note. These two great men, as they often met together, to consult the interest of learning, and the affairs of the Church; so when they had dispatched that, they seldom parted from one another without such an encounter as this; Come, good Doctor,' says the Bishop, E let us now talk a little of JESUS CHRIST.' Or, on the other side, said the Doctor, I Come, my LORD, let me hear your Grace talk of the goodness of GOD, with your wonted eloquence. Let us warm one another's hearts with heaven, that we may the better bear this cold world.' And this they performed with that holy reverence and ardent zeal, with that delightful sense and feeling, that afforded matter of admiration to those of their friends or servants that happened to be present, or to overhear them. Here is now an example of holy Conference, without a preface, and yet without exception: a precedent, not only, justifying all I have said, but easy to imitate wherever there is a like spirit of piety. A few such men would put profaneness out of countenance, and turn the tide of conversation.

 

 PHIL. I doubt I shall never be able to imitate; but I am resolved to write after so fair a copy as well as I can. Therefore I pray you, if you have any farther directions for the guiding of my hand, let me have them.

 

 SEBAST. All that I have to say more, may be summed up in these four following cautions: First, You must remember that other discourse, so it be manly and pertinent, is not only lawful, but necessary in its season.

 

 Secondly, That when men are in drink, or in passion, it is no fit time to enter on this subject, for it will be but to " cast pearls before swine; " it can do those persons no good at such times, and it may do us hurt, and religion too. But when men are in the calmest and soberest methods, then is the time for this intercourse.

 

 Thirdly, It is very adviseable that we make a distinction of persons, as well as times, for this business. You know the world is not all of a size; some are our superiors, others are our inferiors, or equals; there are some very acute and learned men, some dull and ignorant; some are captious, others sincere and plain hearted; some profane, and others pious: In a word, there are old and young, rich and poor, cheerful and melancholy, and abundant other such differences in men's circumstances; all which require a peculiar address, if we intend to fasten any good thing on them.

 

 Fourthly, It is a matter -of prudence, that our essays of this kind be rather perfective, than destructive; that is, that we do not take upon us, authoritatively to quash and control other discourse; but rather take advantage of any occasional-passages and hints, from whence to improve and raise it insensibly.

 

 Lastly, We should not always harp upon one string; but sometimes designedly lay aside our business, and then resume it again: as in music, we sing and let fall a note, and by and by get it up again; that by such variety we may afford the. more delightful entertainment to those that are our companions. And now, I doubt, I have quite tired You; therefore it is time to bid you a good night.

 

 PHIL. Dear SEBASTIAN, shall I tell you a plain truth When we first came together this evening, your conversation me thought was so much out of the mode, that though I considered you as an honest gentleman, yet I suspected I should have uneasy company with you: but now I fancy you are like some of those old stately buildings I have seen, which are a little rough and weather beaten without, but for all that, are substantially strong, and express very admirable art within.

 

 SEBAST. Nay, then, good night again, if you be for compliments; but if you have any real value for me, I hope you will now do me the favor of your company at my house some other evening.