are innocent, and in which no Harm is meant, and by which no Harm is done; tho' perhaps they do not serve to any great Purpose either of spiritual or temporal Improvement or Advantage. And thus much let it fuffice to have spoken of the first Text.

Secondly, The next I will give an Account of, is that of St. Paul, Eph. v. 4. He, in the Verfe before, having exhorted the Ephefians, that Fornication and all Uncleannefs might not fo much as be named among them, as becometh Saints, adds in this Verse, neither Filthiness, nor foolish Talking or Jefting. Here now feems to be a terrible Check and Rebuke given to all that we call Mirth, or Wit, or Railery, or good Humour in Converfation; for all that comes under the Notion of Jefting, as we use the Word. So that if Jefting is forbidden, God forgive moft of the Conversation of this World, tho' otherwife never fo innocent. But I think I need fay no more to convince you, that this is not the true Meaning of the Text, than only to give you Dr. Hammond's Account of it, who was indeed himself one of the graveft feverest Men that perhaps his Age bred. He takes notice that μωρολογία and ευτραπελία (which are the Words here used, and which we render foolish Talking and Fefting) are in this Place fo joined together, that the latter Word is only an Explanation of the

former.

former. For the Apoftle, fpeaking of feveral other Things that are not to be named among Chriftians, mentions, among the reft, foolish Talking or Jefting. He doth not fay foolish Talking and Jefting, which would make them two diftinct Things; but foolish Talking or Jefting, which makes the latter Word only an Explication of that which goes before. He obferves likewife further, that gooie, which we render foolish Talking, (but if ftrictly interpreted, would fignify Speaking Folly) is, in the Language of Scripture, fuch kind of Talking, as tends to Lewdnefs and Uncleannefs; as to commit Folly in the facred Language is the fame thing as to commit Fornication or Adultery. And confequently the latter Word, Jefting, means the fame thing, only with this Difference, that Magohoyiz is fpeaking lewdly in general, but ευτραπελία, or Jefting, is fpeaking lewdly, by way of Jeft, with a Defign to move Laughter, for that is the Importance of the Word. He therefore concludes, that both thefe Words, foolish Talking and Festing, are not to be taken in the full Latitude that they fignify in our Language, but are to be confined to fuch kind of Talk or Difcourfe, as is impure, and fmutty, and obfcene. And this Conclufion of his he confirms from two Things: Firft, from the Company that thefe are fet with, viz. Uncleannefs, Fornication, Inordinate Luft,

Vid. Ham

Rom. 1.29.

v. 5.

events

(which is more proper than Covetousness) oveği and Filthinefs, which are named immedi-mond's ately before. And fecondly, and more Note on efpecially, from the Reason that is given, why these Things fhould not be named among Chriftians in the Words following; and that is this: For this you know, fays the Apostle, that no Whoremonger, or unclean Perfon, or inordinate Lufter, who is an Idolater (for fo the Words are more intelligibly rendered than by covetous Man, who is an Idolater) hath any Inheritance in the Kingdom of Chrift and of God. Here is a Reafon given why none of those Things before mentioned fhould be named among Chriftians. It follows therefore, that foolish Talking and Fefting, which are one of the Things mentioned, muft be of the fame Sort with the reft of the Things, viz. muft fall under fome Head of Uncleanness, otherwife the Reason here given would not reach them, and confequently would not answer to the Exhortation. I think this is a very plain Account of this Paffage, and that there needs no more to be faid about it.

Thirdly, Well, but the Difficulty about the Liberty of Speech is not yet over. However we get off from this Text, yet what can be faid to the other Paffage of St. Paul, which I have at prefent made my Text. The Apostle, in this Place, doth not only caution us, that no corrupt Communication fhould proceed out of our Mouths, but he also exhorts,

exhorts, that we fhould in all our Converfation Speak that which is good to the Ufe of Edifying, that it may minifter Grace unto the Hearers.

What is meant by this? Is it not plain from hence, that no Words ought to pafs our Lips but fuch as tend to Edification, fuch as minifter Grace to the Hearers? Well, this Text I fhall now, in the laft Place, confider.

1. And firft of all I defire it may be taken notice of, that let the Senfe of thefe Words be what it will, yet they are always to be understood with this Provifo, viz. fuppofing we have Ability, and Convenience, and Opportunity. A Man cannot always fpeak that which tends to the Ufe of Edifying. For in many Cafes perhaps it is above his Reach. But if he could, oftentimes the Nature of the Converfation, or the Circumftances of the Company, would not bear it. In either of thefe Cafes now I hope a Man doth not tranfgrefs the Apoftle's Rule, when he doth not fpeak fuch Things as minifter Grace to the Hearers, whatfoever be the Meaning of that Phrafe. It is plain that the Apoftle doth not require of us that our Speeches fhould always be for Edification, and that they fhould always minifter Grace unto the Hearers; for there is no fuch Word as always in the Text: and indeed, the Thing itself is impoffible, and there

fore

fore certainly he doth not always condemn us when our Speeches are not fo. But this is that which he exhorts us to, as we have Ability, and as we have Opportunity put into our Hands, that we fhould make ufe of them for the Purposes of edifying our Brethren, that our Difcourfe may minifter Grace to the Hearers. Our Communication is lawful and allowable, tho' it do not minifter to Edification, provided it be innocent. But it is then praife-worthy, and fuitable to the Excellency of that Religion we have taken upon us, when we make it ufeful and edifying to others. And this we ought to do as often as we can. This, I take it, is the general Senfe of the Apoftle's Words.

2dly. But, fecondly, let us a little more particularly confider this Text. And here two Things are to be enquired into

First, What is here meant by the Phrase to the Ufe of edifying. Secondly, What is meant by the Phrafe of miniftring Grace to the Hearers.

(1.) As to the firft, the Answer is fhort, viz. That when the Apoftle exhorts that our Communication fhould be fuch as is good, to the Ufe of edifying, that Phrafe imports no more than this, that which is good to the Ufe of Inftruction, or that which is good to the Inftruction of Ufe; for both these Ways the Words may be render'd: That is to say, (as moft Expofitors explain it) Let

your