Mat. 3. 17. This is my beloved Son, in whom I

am well pleafed.

p. 70.

A Difcourfe Concerning Practical Atheism.

Tit. 1. 16. They profefs that they know God, but in Works they deny him.

P. 97.

A Discourse of Walking by Faith,
1' animoto

In Two Parts.

2 Cor. 5. 7. We walk by Faith, not by Sight.

p. 121.

A Discourse Concerning Charity to the Poor.

1 Joh. 3. 17. But whofo hath this World's Good, and feeth his Brother hath need, and shutteth up his Bowels of Compaffion from him, how dwelleth the Love of God in him.

p. 165.

A Discourse Concerning the Right Use of the World.

1 Cor. 7.31. And they that Use this World, as not Abusing it.

P. 188

A Discourse concerning the Succeffive Vanity of Human Life.

Eccl. 31. 8.

8.

All that cometh is Vanity.

p. 209

An Admonition Concerning Two Late Books, called, Difcourfes of the Love of God. p. 223.

Of

Of Religious Difcourfe in

Common

Converfation.
See, Goodman's Copfer: p.

In Three Parts.

PSAL. xxxvij. 30.

The Mouth of the Righteous Speaketh Wisdom, and his Tongue talketh of Judgment.

not fo

HIS, it feems, was the Character of a Good Man in King David's time; he was known by his good Difcourfe; and if it be not fo now, 'tis either because Mens Thoughts are not fo good as they were then, or because we are mightily gone off from the Plain nefs and Simplicity of that Age, and are much difpofed to fpeak what we think. However it be, it may feem at first fomewhat ftrange, that when Religion was more in the Hearts of Men, at a further distance from the Tongue, it should hold fuch a strict Correfpondence with it; and now 'tis got into the Head, and fo more within its Neighbourhood, it fhould be yet fuch a stranger to it. But when I think again, my Wonder ceates. For though the Tongue has its dwelling in the Head, it has its Motion from the Heart. And fo our Saviour tells us, Mat. 12. 34. that out of the abundance of the Heart the Mouth Speaketh. But we no where

B

read

J

read that out of the Abundance of the Head the Mouth fpeaketh. Nor do we find it fo by Experience, but rather the Contrary, Silence being the common Effect of much Knowledge. Let a Man's Head be never fo full, and it may continue fo without Aking; but if his Heart be full, it muft Difcharge it felf or break. Thus 'tis not only obferv'd, but even complain'd of Studious and Contemplative Men, that though their Heads be never fo plentifully furnished with what they read and think, they can yer forbear talking of it, and commonly do fo; thofe of them that think and know inoft, being remarkable for fpeaking least, which makes their Converfation fo infignificant and unedifying, as generally it is. But 'tis not fo with Lovers, not yet with the Men of the World. They are not fo referv'd and lock'd up, but will be continually talking of their feveral Mistreffes, and fancy the Subject as acceptable to others as it is to themselves; so that you may quickly know what they are, and which is their dominant and governing Paffion,by their Difcourfe. All Love is Talkative; and though the Head can be fo contentedly Silent, the Heart cannot. When that is full of any thing, even the Dumb cannot forbear fpeaking, and the Paffion that loofens their Tongues will alfo make them Eloquent. And because good Men have their Hearts and Minds as much fet upon Goodnefs, as the Men of the World have theirs upon Worldly and Carnal Objects; fince the Love of God and of Vertue is their great Paffion, and Religion the Weight and Bias of their Souls; hence 'tis that the Vein of their Difcourfe runs altogether upon that ftrain; and,while Vanity and Folly, Sin and Impertinence are the beaten Subjects

Subjects of Ordinary Converfation, The Mouth of the Righteous fpeaketh Wisdom,and his Tongue talketh of Fudgment.

I need not beftow any Critical Nicety upon the Words Wisdom and Judgment, fo frequently used in Scripture; which takes no notice, by way of Commendation,of any Wifdom, but what ferves to, the Government of a Man's Life, and the Salva-> tion of his Soul; and which commonly ufes Judgment for Justice and Equity, as alfo more at large. for the Rules and Precepts of Morality and Good Life in General. And that it fignifies fo here, fufficiently appears from the following part of this Character of a Good Man in the next Verfe, The Law of his God is in his Heart. From which pur together, the intent of the Pfalmift feems to be,to Characterize a good Man by this Property; that he is one that is wont, upon all occafions, to feafon even his Ordinary Converfation with good wholefome Difcourfe, fome Pious and Religious Matter or other, that may ferve to inlighten and edify those that hear him, and make them the Wifer and the Better for his Company.

The Subject then that I am led to treat of, upon the Occafion of thefe Words, is, Of Religious Dif courfe in Ordinary Converfation: For the fuller and more diftinct Confideration of which, my prefent Undertaking hall be,

First, To Inquire into the Reafons, why Difcourfe about Religion is fo much difufed, even by Good Men, in Common Converfation.

Secondly, To thew the Infufficiency of those Reafons; and that, to feafon his Difcoure with the things of Religion, is one real part of the Duty of

Man.

B 2.

Thirdly,