lofophers, who took upon them to vindicate the promifcuous ufe of all Words, and confined Turpitude and Indecency to Things and Actions only. He reprefents them, in this regard, as contrary to Nature; Neglecters and Aftronters of the civilized

Cic. Lib. 1. De
Offic.

part of Mankind; Scoffers at Diftinctions, which are of infinite ufe to preserve Modefty and Decency in the World; and not to be overturned by a Sophifm fo weak, as that of nothing being unfit for one to relate, that is not unfit to do. He urges, that the unfitnefs of fome Actions depends upon the Manner, not the Fact; and Thofe, which privacy acquits from Blame, the publication of may be exceeding blameable. A Notion not poffible to have obtained fo univerfally, if it had not been founded in Nature, and the obvious reafon of Things. Which, in refpect to our Pre-eminence above Brutes, and because our Excellence confifts in the Operations of the Rational Mind, hath led us to confult the Dignity of our Species, by induftriously concealing those Pleasures and Appetites, common to Us with Them; and therefore Matter of Shame, to Creatures who have, tho' none to fuch who have not, Faculties, and Enjoyments, nobler than Thofe of Senfe. This were good Reasoning, if the Matter needed it. But indeed the Blushes, provoked upon fuch Occafions, infer a natural Averfon; prevent our arguing upon the Point, and feem to confefs, that fome Violence muft be committed upon our Original Conftitution, before a Man can either allow fuch Licentioufnefs in his Own Difcourfe, or endure it in Another's.

And, Can there be a greater Reproach upon us, than, that We fhould not difcern, by the brightest Revelation, what a Heathen did, by the mere light of Reason? That he fhould judge fo nicely the Decorum proper for the Character of a Man, and We fo little regard what becomes that of a Chriftian? Sure

ly

ly our Precepts of the ftricteft Chaftity, which oblige even to purity of Thought: Our Example of a Mafter and Saviour, who, though he difdained not to take our Flesh, yet took it not after the ordinary manner: Our Difcoveries of a future and immortal State, where even the most innocent Appetites of this kind fhall ceafe; ought to convince the Subjects to fuch Laws, the Servants of fuch a Lord, and the Heirs of fuch an Eternity, that the strictest Rules of Modefty fhould be their Measure. And, that Their Words and Actions fhould all carry fuch an Air of Innocence and Gravity; as may not only keep them from giving Offence, but procure to Them, and their Profeffion, Refpect and Veneration from all, with whom they converfe.

The Force of what hath been faid upon this Subject, I fuppofe will without great difficulty be allowed me, by all Perfons of Morality and tolerable Understanding, fo far as thofe two Words Filthiness and Foolish talking are concerned; which may feem to denote fuch coarfe Ribaldry, and barefac'd Lewdness, as few are capable of hearing patiently. But for the Third of Jefting, there may be fome Doubt. The

ευτραπελία.

rather, because This is fo requifite, to feafon our Converfation with Mirth. For Facetiousness is placed by the Philofopher in the rank of Virtues; as a commendable Medium, between Moroseness and Rufticity in One Extreme, and Infipid or Ill-manner'd Scurrility and Abusiveness in the Other. For clearing this Objection Two things fhould be obferv'd. The One, relating to the more restrained, the Other to the more extenfive and general, Senfe of the Word.

1. Now, First, The Word, I take it, in the Paffage we are upon, carries a particular and reftrained Senfe, fuch, as the Company we find it in, fufficiently determines. And thus it makes no difference from the

former,

former, as to the Subftance of the Things spoken, but purely as to the Manner of speaking them. And then, I think it very evident, that This is at least as much to be declined, as either of the Other. At least, I fay: For our Difcourfe is Criminal, not according to the Sound, Words ftrike upon the Ear, but according to the Images they awaken in our Minds. When therefore the Matter and Design is Obfcene; the more artful the Difguife is, the more mifchief it does. It infinuates Lafciviousness with more Confidence and Security, fixes upon the Memory by the Uncommonnefs of its Wit, engages the Fancy by being dress'd up cleaner in Ambiguities, and puts us off our Guard, by ceafing to give manifeft Offence. The Harm then is greater, and the Corruption more fuccessful, when the Poison is gilded over. And much better it were, that thofe things could not be fpoken without difpleafing us, which hurt not, when they do not pleafe; and are in truth not fit ever to be fpo

ken at all.

2. But, Secondly, Take this Word Jefting in its general Importance, and thus it may be, and often is, fo order'd, as to be by no means unlawful, or any way unbecoming a Chriftian. For Religion does not change us from being Men. We have ftill the fame natural Weakneffes, are ftill as unable to bear continual Labour, either of Mind or Body: And therefore we have still the fame need to unbend the one, and recreate the other. And, What Method fo effectual, what Pleasure fo truly Manly, can we take on thefe Occafions, as the harmless Mirth of an ingenious Converfation, and the Salt of a facetious Wit, to refresh and quicken us? To fuppofe Men oblig'd always to be upon the Serious and Difmal; were to charge Chriftianity with the hardship, of bereaving them of one of the most valuable Comforts of Life. To admit Laughter ones felf, or to provoke it in our Brethren, is not

below

Vol. II. below the Character of the Graveft. And Men may very innocently be as facetious as they please, provided the Subject they chufe be fit, the Defign harmless, the Time seasonable, the Measure moderate; that they remember Jefting may be good Diverfion, but cannot be good Bufinefs; and that nothing is truly Wit, or ought to please, which would entertain us, to the prejudice of God or our Neighbour, of Religion or Juftice, of Modefty or Good-manners.

I have now done with This part of my Difcourfe, after entreating my Reader, feriously to confider the Matter of it; to beware, that in these Respects he offend not with his Tongue; and earnestly to implore the affistance of Divine Grace, for avoiding the horrible Guilt of cherishing in himself, or raising in others, fuch Ideas and Defires, as require our utmost care to fubdue and lay them to fleep: and for adorning the Doctrine of our Lord Jefus Chrift, by fuch communication, as may minister Profit to the Hearers. To which End, Let it pleafe thee, O Lord, to fet a Watch before all our mouths, and keep the door of our lips.

II. The Other Head, I propofed to treat of, is That Duty, enjoyned by the Apostle at the 11th Verfe, Have no fellowtip with the unfruitful works of darkness, but rather reprove them. By having no fellowship with fuch Works I prefume a great deal more to be meant, than not living in the Habit, or under the Power of them, nay, or even than not complying with the Temptations to, and not committing them in our own Perfons. Something, which may declare our diflike an abhorrence of them, and probably all, that the following particulars contain.

1. The keeping aloof off from, and, as much as the Condition of our Affairs will permit, fhunning the Converfation and intimate Acquaintance of, fcandaloufly wicked Men. This indeed, confidering how quick the Infection fpreads, is advisable for the fe

curity

Gospel for the 3d Sunday after Epiphany.

curity of our own Virtue. And in that regard it hath been urged heretofore. The End I now mention it for, is the discountenancing of Vice, fhaming Men into better Manners, and making them fenfible, that the giving open Scandal by a profligate Life is an Injury and Affront to good Men, which every one is concerned to refent. We do not by any means answer the intent of outward Refpects, and particular Endearments, if we do not make them Diftinctions of Virtue and Vice. Nor do we fufficiently arm our Brethren against the malignant Influence of a Bad Example, except we let Them fee our Value for Virtue, and our Averfion to Vice; by the choice of our Friendfhips, and the delights of our Intimacies being confined to Good Men: and by never entring into the like clofe Amities with Bad Men, farther than Relation, or Gratitude, or fome temporal warrantable Confideration, or a Prospect of doing fuch Perfons Service, in order to their Amendment, shall induce us. None of thefe, rightly understood, break in upon this Rule. For the Reft are Acts of Neceffity, not Choice: The Laft indeed is chofen, but chofen, as an Act of Charity and Duty.

2. Therefore Another Inftance of having no fellowfhip with works of Darkness, is, When the Perfons of III Men cannot, or ought not to be declined, yet that we then be fure to order Matters fo, that it may plainly appear, their Wickedness hath no part of our Favour and Approbation; and that They themselves, if this were removed, would be yet more dear and valuable in our Efteem. Complacency in other People's Faults is always a Crime. And in Some Cafes it may happen to draw a greater Guilt upon the Delighter in, than upon the Committer of, them. As, to inftance in the Subject we have juft been confidering; Sins of Uncleannefs are the Effect of natural Propen