meant in this Text, yet we may, if we please, extend the Prohibition fo, as to take into it all other Sorts of Speeches that are against good Manners, and contrary to the Laws of the Gospel.

Thus far we do readily grant the Prohibition may be extended. But this will not fatisfy fome Perfons; for they are for carrying it much farther. There are fome, who do not think it enough that Men should abstain from all Sorts of Speeches or Communication that is contrary to good Manners, but they think likewife, that every Christian is obliged to take Care, that all his Words, all his Conversation with others, fhould be fo ordered as to have fomething in it that tends to the promoting of Religion; Something that makes for the fpiriritual Edification of those to whom he fpeaks. And whatever Speeches or DifCourses are used in Converfation, that are not of this Nature, they account to be corrupt Communication. And this they gather from the Words of the Text, Let no corrupt Communication proceed out of your Mouth, but that which is good, to the Ufe of Edifying, that it may minifter Grace to the Hearers.

And there are two other Texts in the New Teftament, that feem to favour this Notion of theirs. One is, that our Saviour's, where he fays, idle Word that Men fball fpeak,

Paffage of That every Mat. 12p they fhall 36. give

give an Account thereof at the Day of Judgment. Now what is an idle Word, but fuch a Word as is unprofitable? Such a Word as doth not minifter to Edification? The other Text is that of St. Paul, where he condemns not only all Filthiness in our Communication, but also all foolish Talking Eph. 5.4 and Jefting, as Things which are not convenient. So that not only idle and unprofitable Words, but also all Sorts of Joking and Jefting are forbidden by the Apostle. Now we all know what Jefting means. is the fpeaking Things, by way of Mirth and Drollery, for the Entertainment and Diverfion of the Company. So that, according to these People's Interpretation of St. Paul, we are never in Converfation to speak any thing but what is grave and ferious. And every thing that minifters only to Mirth and Pleasantnefs, tho' it be otherwise never fo innocent, is inconvenient, as the Apoftle ftiles it, that is, not to be practifed by any Chriftian.

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This is the Full of what is objected by the nicest and moft fcrupulous Sort of Perfons, against the common Converfation of the World. And I must confess, these three Texts I have named, do, at the first Hearing, appear wonderfully ftrict and severe, and feem to carry that Senfe which hath been now represented. And I do believe there are several honeft and ferious Chriftians among us, who taking them in this

Senfe,

Senfe, are uneafy in their own Minds, and do daily accufe themfelves as Offenders, because their Talk and Difcourfes do not come up to that Strictnefs which they fancy is enjoined by these Paffages.

My prefent Defign therefore is to vindicate the juft and innocent Liberty which God hath allowed us in the Ufe of our Tongues, by giving an Account of these three Texts, which, as fome People expound them, do really invade it.

But withal, I fhall take Care to enforce the Practice of that which the Text I am now upon, in the true Senfe of it, doth recommend to us. And this is the other Thing I propofe to do in treating on this Argument.

I. But before I come to a particular Examination of thefe Texts, I must premife these two Things.

1. That it is a great Prefumption against the Interpretation of thefe Texts, in that ftrict Sense we have mentioned, that if fuch an Interpretation be admitted, it will deftroy fome of the great Ufes and Advantages of Speech among Mankind. For the Benefit of Speech was given us not only to help and forward one another in the Way that leads to eternal Life, (which muft indeed be confeffed is the great End of all) but it was given us alfo for the helping and forwarding one another in all VOL. VI.

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the Bufineffes which are of a fecular Concernment. Our Speech was given us for the fame Purposes that all other worldly Bleffings, and Talents, and Endowments are, viz. not only for the Business of Religion, but also for the ferving all the other Defigns we have in the World, that tend to the making our own Lives, or the Lives of others, eafy, and convenient, and comfortable; as for Inftance, for the maintaining of Commerce and Correspondence one with another in Matters of Trade; for the managing all our civil Concernments to the best Advantage; for the endearing our felves to one another by mutual Friendfhip and Acquaintance, and the Payment of mutual Respects and Civilities; and, in Purfuance of this, for the diverting our Friends and Acquaintance, and the makeing each other's Condition as pleasant and agreeable as we may. And in truth, I account that chearful and diverting Talk, (provided it be innocent) is as neceffary to keep both ourselves, and those we converse with, in Health and good Humour, and in a Fitness to perform all the Duties of human Life, whether they refpect God, or our Neighbour, as any other Exercife or Recreation in the World. And if this Liberty of Talking pleasantly (tho' not always to Edification) be denied to Mankind, and all Men thought fo, and practised accordingly; the World in a little Time, inftead

of

of being a Place of human Society, would be turned into a Den of Mopes and Hypochondriacks. This is the first Prefumption against the strict way of interpreting these Texts.

2. But there is another Thing that doth as much make against it; vis. That really, according to thefe Interpretations, the Texts are not practicable. Devout People may fancy what they pleafe about all our Speeches tending to Edification; but in truth it is all Speculation. I never yet knew or heard of any Perfons (who were not under the Disorders of Hypochondriack Melancholy) fo grave or ferious, or fevere in their Converfation, but, upon Occafion, have allowed themselves the Liberty of talking an hundred Things, which would not comport with the Strictnefs of this Rule. So that even the devoutest of Men should not interpret thefe Texts of Scripture to the Senfe before mentioned, and fhould not make this Interpretation the Rule of their Words and Difcourfes. muft, I doubt, every Night go to Reft with a troubled and uneafy Confcience, for the Communication they have had that Day, as neceffarily believing that they have that Day offended God in their Difcourfes. There is indeed the Example of our Lord Jefus urged against this, of whom we read in Scripture, that he feveral times wept; but it is not recorded there'

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that