"But now let me state to you my sentiments concerning your principles and conduct as to society, and first I must say that if I were in your case I should be very slow in forming new acquaintances. Having already such good companions in Robert, Sir G. Prevost, and I hope Ryder, it would surely be wise to be satisfied with them at the first, unless there were any in whose instance I was sure I was on safe and good ground. But now to your question itself. There are two points of view in which this subject of good associates must naturally be regarded. The one in that which is the ordinary object of social intercourse, that I mean of recreation: for it certainly is one of the very best recreations, and may be rendered indeed not merely such, but conducive to higher and better ends. On this first head, however, I trust I need say nothing in your case, I will therefore pass it by for the present. It would, I am persuaded, be no recreation to you to be in a party which should be disgraced by obscenity or profaneness. But the second view is that which most belongs to our present inquiry--that, I mean, of the society in which it may appear necessary to take a share on grounds of conformity (where there is nothing wrong) to the ordinary customs of life, and even on the principle of 'providing things honest in the sight of all men' (honest in the Greek is δικαιος) and not suffering your good to be evil spoken of. Now in considering this question, I am persuaded I need not begin in my dear Samuel's instance with arguing for, but may assume the principle that there are no indifferent actions properly speaking, I should rather say none with which religion has nothing to do. This however is the commonly received doctrine of those who consider themselves as very good Christians. Just as in Law it is an axiom, 'De minimis non curat lex.' On the contrary, a true Christian holds, in obedience to the injunction, 'Whatever you do in word or deed' that the desire to please his God and Saviour must be universal. It is thus that the habit of living in Christ, and to Christ is to be formed. And the difference between real and nominal Christians is more manifest on small occasions than on greater. In the latter all who do not disclaim the authority of Christ's commands must obey them, but in the former only they will apply them who do make religion their grand business, and pleasing their God and Saviour, and pleasing, instead of grieving the Spirit, their continual and habitual aim. We are therefore to decide the question of the company you should keep on Scriptural principles, and the principle I lately quoted 'Provide things honest,' &c. (There are several others of a like import, and I think they are not always sufficiently borne in mind by really good people, this of course forbids all needless singularities, &c.) That principle must doubtless be kept in view. But again, _you_ will not require me to prove that