9. In fine, this offence is particularly most inexcusable, in that it scarce hath any temptation to it, or bringeth with it any advantage; so that it is unaccountable what (beside mere vanity or perverseness) should dispose men thereto. It gratifieth no sense, it yieldeth no profit, it procureth no honor: for the sound of it is not very melodious, nor surely was any man ever preferred for it, or got an estate thereby; it rather to any good ear maketh a horrid and jarring noise, it rather produceth displeasure, damage, and disgrace. Wherefore of all dealers in sin, the swearer is apparently the silliest, and maketh the worst bargains for himself; for he sinneth gratis, and, like those in the prophet, selleth his soul for nothing.' An epicure hath some reason, and an extortioner is a man of wisdom, if compared to him; for they enjoy some pleasure, or acquire some gain here, in lieu of their salvation hereafter. But he offends heaven, and abandons happiness, he knows not why, nor for what; a fond humor possesses him, he inconsiderately follows a herd of fops, he affects to play the ape; that is all he can say for himself. Let me be pardoned, if just indignation against a wickedness so contemptible, so heinous, and so senseless, and withal so notorious, and so rife among us, doth extort from me language somewhat tart and vehement.

If men would then but a little consider things, surely this scurvy fashion would be soon discarded, much fitter for the scum of the people than for the flower of the gentry; yea rather, much below any man endued with a scrap of reason, not to say with a grain of religion. Could we bethink ourselves, certainly modest, sober, and pertinent discourse would appear far more generous and manly, than such wild hectoring God Almighty, such rude insulting over the received laws, such ruffianly swaggering against sobriety and goodness. If gentlemen would regard the virtues of their ancestors, (that gallant courage, that solid wisdom, that noble courtesy, which first advanced their families, and severed them from the vulgar,) this degenerate wantonness and dirtiness of speech would return to the dunghill, or rather (which God grant!) would be quite banished from the world.

Finally, as to this whole point, about not offending in our speech against piety, we should consider, that as we ourselves,

with all our members and powers, were chiefly designed and framed to serve and glorify our Maker; (it being withal the greatest perfection of our nature, and the noblest privilege thereof so to do ;) so especially our tongue and speaking faculty were given us to declare our admiration and reverence of him, to express our love and gratitude toward him, to celebrate his praises, to acknowlege his benefits, to promote his honor and service. This consequently is the most proper and worthy use thereof; from this it becomes in effect what the psalmist so often terms it, our 'glory,' and the best member we have; as that whereby we far excel all creatures here below; that whereby we consort with the blessed angels above, in distinct utterance of praise to our Creator. Wherefore applying it to any impious discourse, (tending anywise to the dishonor of God, or disparagement of religion,) is a most unnatural abuse thereof, and a vile ingratitude toward him that gave it to us. From which, and from all other offences, God in his mercy preserve us all, through Jesus Christ our Lord, unto whom for ever with heart and tongue let us strive to render all glory and praise. Amen.

SUMMARY OF SERMON XIV.

EPHESIANS, CHAP. V.-VERSE 4.

MORAL and political aphorisms are seldom couched in such terms that they should be taken precisely as they sound, or according to the widest extent of signification: but commonly need exposition, and adinit exception. The best masters of such wisdom are wont to interdict things apt to be perverted, in general forms of speech, leaving the restrictions which the case may require or bear, to be made by the interpreter's discretion; whence many formal prohibitions may be received as sober cautions.

It is considered how the foregoing observation may be applied to the prohibition in the text.

But though we have some warrant from St. Paul himself, some intimation in the words themselves, for thus expounding it, yet it is manifest there is some kind of speech which he forbids: whence in order to guide our practice, it is needful to distinguish the kinds, and to sever that which is allowable from what is unlawful. Such a resolution shown to be especially needful in this age; to repress the extravagance and excesses of which, nothing in way of discourse can serve better than a plain declaration when and how the use of facetiousness and jesting is allowable or tolerable; when it is vain and wicked.

But, first, it may be demanded what the thing spoken of is; what this facetiousness imports? The question answered by the celebrated definition or description of wit, including every species of it after which it is shown; first, when and how such

a manner of speaking may be allowed; then in what matters and ways it should be condemned.

I. Such facetiousness is not absolutely unreasonable or unlawful, which ministers harmless diversion and delight to conversation; that is, such as intrenches not on piety, infringes not charity or justice, and disturbs not peace: for Christianity is not so harsh or envious as to bar us continually from innocent, much less wholesome and useful pleasure, such as human life needs and requires: this point enlarged on. 2. Facetiousness is allowable when it is the most proper instrument for exposing things apparently base and vile to due contempt: derision raised against such things may effectually discountenance them. Example of the prophet Elias with the worshippers of Baal, 1 Kings xviii. 27. 3. Facetious discourse may be particularly commodious for reproving some vices, and reclaiming some persons, as salt for cleansing and curing some sores. It commonly works an easy access to the heart; and many who will not stand a direct reproof, will bear a jocund wipe. 4. Some errors likewise in this way may be most properly and most successfully refuted. Sophistical captiousness and sceptical wantonness is more surely confounded in this than in the simple way of discourse; for it is vain to be in earnest with those who reject the grounds of reasoning. 5. This also is commonly the best way of defence against unjust reproach and slander; for to yield a serious reply to a slanderous reviler, seems to imply that we much consider or deeply resent it. 6. This way may be allowed for the purpose of counterbalancing, and in compliance with the fashion of others. It would be a disadvantage to truth and virtue if their defenders were barred from the use of this weapon, since it is that especially whereby the patrons of error and vice maintain and propagate them. It seems especially requisite to employ it in this age; and since men are so irreclaimably disposed to mirth and laughter, it may be well to divert their humor into a proper channel. 7. More

over, the warrantableness of this practice in some cases may be thus inferred from a parity of reason. If it be lawful in using rhetorical schemes, poetical strains, involutions of sense in allegories, &c., to depart from the plain and simple way of speech; why may not facetiousness, issuing from the same principles, and directed to the same ends, be likewise used blamelessly? This point enlarged on. 8. It may be added that of old even the sagest and gravest persons affected this kind of discourse, and applied it to noble purposes: examples given. 9. Finally, since it cannot be shown that such a sport of wit and fancy contains an intrinsic and inseparable turpitude, since it may be so used as not to defile or discompose the mind of the speaker, harm the hearer, or derogate from any worthy subject of discourse, &c. but rather sometimes may yield advantage, it cannot well be absolutely and universally condemned. It is the abuse of it that corrupts it; and hence the Apostle's prohibition. To what case or what sorts of jesting this extends is next considered.

II. 1. All profane jesting, all loose and wanton speaking, about holy things, relating to God and religion, is certainly prohibited as an intolerable vain and wicked practice. No man has the heart to jest, nor does he think raillery convenient, in cases nearly touching his life, his estate, or his fame; and are the true life and health of the soul, interest in God's favor, and everlasting bliss, affairs of less moment? Are the joys of paradise and hell torments mere jesting matters? This point enlarged on. 2. All injurious, abusive, scurrilous jesting, which causelessly tends to the disparagement, disgrace, or injury of our neighbor, is also prohibited: this is not urbanity or genuine facetiousness, but uncivil rudeness or vile malignity; the office of base, ungenerous spirits. The reputation of men is too noble a sacrifice to be offered up to vain-glory or ill humor. True festivity is called salt; and such it should be, giving a smart but savory relish to discourse, exciting appetite, not creating disgust, &c.