martial exploits are reported by historians), have pleased
themselves herein, and made it a condiment of their weighty
businesses. So that practising thus (within certain rule and
compass), we cannot err without great patterns, and mighty patrons.

9. In fine, since it cannot be shown that such a sportfulness of
wit and fancy doth contain an intrinsic and inseparable turpitude;
since it may be so cleanly, handsomely, and innocently used, as not
to defile or discompose the mind of the speaker, nor to wrong or
harm the hearer, nor to derogate from any worthy subject of
discourse, nor to infringe decency, to disturb peace, to violate any
of the grand duties incumbent on us (piety, charity, justice,
sobriety), but rather sometimes may yield advantage in those
respects; it cannot well absolutely and universally be condemned:
and when not used upon improper matter, in an unfit manner, with
excessive measure, at undue season, to evil purpose, it may be
allowed. It is bad objects, or bad adjuncts, which do spoil its
indifference and innocence; it is the abuse thereof, to which (as
all pleasant things are dangerous, and apt to degenerate into baits
of intemperance and excess) it is very liable, that corrupteth it;
and seemeth to be the ground why in so general terms it is
prohibited by the Apostle. Which prohibition to what cases, or what
sorts of jesting it extendeth, we come now to declare.


II. 1. All profane jesting, all speaking loosely and wantonly
about holy things (things nearly related to God and religion),
making such things the matters of sport and mockery, playing and
trifling with them, is certainly prohibited, as an intolerably vain
and wicked practice. It is an infallible sign of a vain and light