(3.) Because it shutteth out better discourse, and so converse with others is rendered unprofitable. Omission of good is caused by it. A christian should come into no company but he should bethink him- self what he is to do or say for God there. Now when men abandon themselves to foolish speaking, they little mind the use of edifying, or speaking of the great and most necessary things. Better things would come into other men's minds and mouths if they were not entertained with such vain discourse; and so the lean kine eat. up the fi;t, and the better part doth not only give way to necessary business, but even impertinent vanities. Martha is rebuked for losing the season, when Mary heard Christ's gracious words, Luke x. 39-41, and slie w^as employed about the necessary ministry of the family. How much then are they to be rebuked that jostle out all good discourse by their vain and unprofitable talk !
(4.) Because it argueth great emptiness, that we have not a good treasure within us, Mat, xii. 35, or have not hid the word in our hearts, Ps. cxix. 11, or not taken care that it might dwell in us richly, Col. iii. 16. The full vessel will plash over, but vain empty spirits have nothing good to serve and supply the necessities of others.
3. We come now to the third sin enumerated, 'and jesting,' ivrpa- •jrekia.
Here we must state this matter.
Is all jesting unlawful and misbecoming christians ?
[1.] My answer must be negative ; for honest recreation and mode- rate laughter, to fit the mind for serious things, is certainly lawful : Eccles. iii. 4, ' There is a time to weep, and a time to laugh ; ' and honest and ])leasant discourses are, at fit times and opportunities, law- ful and edifying, as they tend to maintain cheerfulness of mind, and alacrity of spirit, which is profitable both to our health and duty : Prov.
VeR, 4.] SERMONS UPON EPHESIANS V. 207
xvii. 22, ' A meny heart doth good like a medicine, but a broken spirit drieth the bones.' Why then shoiikl we not exercise our tongues face- tiously, as well as any other member ? But then —
[2.] I must tell you that, in recreating our spirits with pleasant and delightful discourse, it is an hard matter to keep within the bounds of lawful and allowed mirth. There is an easy passage from what is allowed to what is forbidden : ' The fool's heart is in the house of mirth,' Eccles. vii. 4, 5 ; whereas the house of mourning is more profitable for us in this mixed estate.
[3.] In the use of it, all due circumstances must be observed ; as —
(1.) In the matter. On the one side, filthiness and sin must not be matter of jesting ; for that always is matter of grief and shame to us, whether we reflect upon it as committed by ourselves or others. It is a dunghill mirth that must have somewhat unclean to feed it. On the other side, nothing sacred. It is profane and impious for men to abuse scripture, to vent the conceptions of their light and wanton wits. No ; there must be still a care, as of christian sobriety, that nothing sinful, so of christian piety, that nothing sacred, may be the matter of our mirth.
(2.) For the manner. It must be harmless to others, not making sport with their sins or miseries ; for that is against charity, which ' rejoiceth not in evil,' ovk eTrt'xap^iia'Kei, 1 Cor. xiii. 6. Especially not to mock at parents, magistrates, and others whom for their age, gifts, or office we are bound to reverence. Yea, we must consider what others are able to bear, not making ourselves merry with their infir- mities, nor using such offensive jests and tart reflections on their per- sonal imperfections as may provoke them to wrath and anger.
(3.) For the measure. Not excessive wasting the time in vain, especially not habituating the mind to levity ; that is scurrility when men accustom themselves so to vain jesting that they cannot possibly be serious ; they can as well be immortal as serious. This hardeneth the heart in impenitency, and maketh some men look like professed jesters rather than christians. They have hardened themselves in the excess of a jocular way, that a man cannot tell whenever they are serious. And so, for the warning of the world, God hangeth up some in the chains of this sin, as well as others as instances for gluttony, whoredom, and drunkenness.
(4.) For the time. Not when God calleth us to mourning or more serious employments should it be taken in hand. To be jesting in public calamities is to affront God's providence. And business must not give way to sport. Our true mirth lieth in our duty, and that must have the chief place, especially in its season.
(5.) The end and use must not be forgotten. Our great end is to serve and glorify God, and everything that we do must have respect to it, and be ]n-oportioned by it. As the apostle speaketh of other passions of soul : 2 Cor. v. 13, ' If we be beside ourselves, it is for God ; if we be sober, it is for your sakes.' In all tempers he minded the glory of God and their good. So in other passions ; sorrow is allowable, as it worketh repentance unto salvation ; so mirth, as it doth exhilarate the spirits for the service of God, and as it may be useful to our great end ; it is therefore to be allowed only so far as it is concomitant with and subservient unto better thinj^s.