Imprimatur.  
Z. Isham, R. P. D. Hen. Episc. Lond. à sacris Domesticis. Feb. 18. 1686.   

A SERMON PREACHED AT THE Hampshire-Feast, ON Shrove-Tuesday, FEB. 16. 1685/ 6.  
By THO. MANNYNGHAM, Preacher at the ROLLS.  
LONDON: Printed by F. Collins, for W. Crook, at the Green Dragon without Temple-bar. MDCLXXXVI.   

TO THE Very Worthy STEWARDS OF THE Hampshire Feast. 

Sir Benjamin Newland,  
Thomas Tutt Esq;  
Mr. Henry Howell,  
Mr. Jonah Mapleton,  
Mr. David Feilder,  
Col. William Beeston,  
Mr. Thomas Hobbs,  
Mr. Gabriel Jones,  
Mr. John Clement,  
Mr. John Pinck    
Much Honoured Gentlemen,  
YOU are but just Eased of your Stewardships, and have taken a greater Trouble upon you, of being Patrons to this Discourse; which I fear will hardly find so kind an Acceptance as you were pleased to bestow upon it: For it is seldom known, that Men love to find Bad Manners severely Taxed, unless they themselves are in a good measure Innocent, or in a ready Disposition to be so.  
I looked upon my Text as an admirable Abridgement, of the purest Morality of the Ancient Philosophers; and that St. Paul had an Eye to their Writings, seemed very probable to me, by his making a particular mention of their Chief Subject, Virtue; and their most Celebrated Motive, Praise; this prevailed with me to have some regard even to their Rules, in my Directions about Manners; which I hope were not altogether improper for the Moderating the Jollities of a Shrove-Tuesday, though they were not severe enough to improve the Penitential Sorrows of a Lent.  
Any one of the Parts might have supplied me with a just Discourse; but I was willing to hint some of the more remarkable Virtues and Vices of Common Conversation, and to leave the rest to your larger Observations, and greater Experience in the World.  
Well Gentlemen, I may without Flattery commend you for your extraordinary Management of your Public Feast; for you were the first that ever showed me an Exact Order and Decence in a Rejoicing Multitude. The most ungovernable thing that I perceived, (for it was that which gave me the first surprise) was in the Loud Expressions of your Loyalty: and that I suppose is now the only Tumult, which your Excellent City will allow of.  
May your most Generous Designs prosper, your Christian Charity flourish, your private Friendships increase, and your United Loyalty remain for ever firm: May you bring Honour to your Church, and to your Kingdom; and may you never want a Blessing and Success in your particular Employments: May you continue to Respect your Clergy, as they are ever mindful of your Truest Interest: And may all our Enemies wonder at our Love, dread our Meekness, and imitate our Charity: Which is the hearty wish of  
your Most Sincere and Humble Servant THO. MANNYNGHAM.   
PHILIP. Chap. 4. v. 8. 
Finally, Brethren, whatsoever things are True, whatsoever things are Honest, whatsoever things are Just, whatsoever things are Pure, whatsoever things are Lovely, whatsoever things are of Good Report; if there be any Virtue, if there be any Praise, think on these things.  
THE Apostle St. Paul having laid down in this Epistle, the more Solemn Rules of our Religious Conversation; such as are to build men up into Unity, Love, Humility, Perfection, Heavenly Mindedness, Moderation, and Equanimity, Constancy, and Perseverance, with Continual Supplications and Thanksgivings; He sums up in this verse the more Comprehensive Rules of Universal Goodness, such as relate to Truth, Justice, Venerableness, or Decence, Purity, Loveliness, or whatever things are Commendable and Praiseworthy: These he enforces upon our Consideration and Practice, by the general Motives of Virtue and Praise; Motives, which did usually prevail among the more Civil and the Wiser Heathen. Upon this account, I suppose, I shall not be very wide of the Apostles meaning, if in my present Discourse I suit these Rules to the due regulating of our Ordinary Conversation: which cannot be such as becomes Christians, unless it do some way or other promote Virtue, Sincerity, and Purity of Manners, severe Justice, real Charity, and solid Discretion, in all our Undertake, Employments, and Conferences; in all our Relaxations and Diversions.  
It is presumed both by the Church and the State, that these Voluntary Societies and Combinations had their first Institution, and have their Annual Celebration for the encouraging and maintaining of the truly Noble and Christian Acts of Charity, Loyalty, & Friendship: But yet there is a great Caution required (and I humbly conceive you have placed me here to mind you of it) that the Festival part of these so Commendable Meetings, do not degenerate into Seditious or Profane Discourses, into Luxury or Strife, Wantonness or filthy Jesting; but that these Provincial Solemnities may be always managed with that Sobriety, Decence, and Circumspection, that they may be as pleasing to God, as they are Acceptable to Men; and that they may in some measure resemble the ancient Love-Feasts of the Primitive Church; where good Christians conspired only to be obedient to the Empire, and made their care of Discipline and good Manners their chiefest Entertainment.  
In order to this, I shall endeavour to enlarge a little on those Excellent Rules of Christian Behaviour, which the Apostle has here drawn into a Compendium; that they may be as it were a Moral Opiate to mingle with your Wine, your Music and your Mirth; that you may departed with as much Temperance as you now meet; full of Love and of Good Works; and that you be talked of for nothing more than the largeness of your Charity.  
Let us therefore consider, how that Christianity is not only a peculiar way of Worshipping God, contrary to all other Religions; but that it is the most certain, universal, and most powerful method of making all Mankind Virtuous, Wise, Loving, and highly Beneficial to each other; that it does not oblige us wholly to retire and separate from the world, but to fit ourselves as soon as we can to converse in it with Innocency, Prudence, and Safety; and having bettered our own Tempers, to make them Instrumental to the improvement of others.  
1. Therefore whatsoever things are True, Real, or Sincere, aught to be promoted in our common Conversation.  
There is nothing more suitable to the Nature of Man, than plain and open Truth; his mind is covetous of all just and faithful Informations, that he may build up a knowledge firm and secure, and such as may continually supply him with Maxims of Wisdom, and prudent rules of life.  
When Man, through the strength and violence of his Passions, and the weak beginnings of his Reason, which very much depends on Sense and Imagination, is liable to Error, even under the clearest light, and surest principles; how injurious is it to him, to have his Understanding scribbled over with false Images of things, and thick prejudices so strongly woven into him, that they shall seem to be of the same growth with his Soul? how difficult is it for one of such a prepossessed mind, ever to receive any fair Impressions of things real, and fit to be confided in? Whatever you propose for the regulating his Judgement will seem suspected to him, as not agreeing with the Fundamental Delusion he has already espoused; and to tell him, he must renounce his whole frame of thoughts, when built upon an Original Error, may look fine in a Philosophical Proposal, but is very rarely reduced to practice in the common government of Life.  
Let the mind of man be always reverenced as a most Sacred Recess, where only Truth and Goodness should inhabit, and in which nothing but what is sound and substantial should be deposited; nothing but what may be serviceable to Moral or Religious wisdom.  
How cautious therefore ought men to be in their public Instructions, nay in their common Reports and Conferences, that they may not be the fatal occasion of leading others into Error? how carefully ought they to examine matters beforehand, that they may not prove the Confident Assertors of False News, Lies, and Scandals, which the Credulous Multitude are apt to swallow to the ruin of themselves, the Commonwealth, and the Church.  
In respect to the Commonwealth. What an heinous offence is it for men of Wit and Parts, to vent any colourable pretences for Sedition? to extol the happiness of other Kingdoms with a Factious Eloquence, and erect new Schemes of Government contrary to what is already most wisely and providentially established amongst us? for although such Discourses in themselves may be very raw and inconsistent, yet there are always some passive Heads, that are a common sink for all foolish and absurd Opinions to run into; and there are other more airy heads made giddy with a spirit of Rebellion, which are apt to think every Seditious Novelty, though never so weak and trivial, some rare and newly invented Political Machine, sufficient to turn the whole Earth about.  
Whereas, if men were willing to converse like Faithful Subjects, they would often take occasion to declare the excellency of their own Laws and Government, the noble Exploits of their Ancestors in the defence of the Crown, & that invincible Rage of Loyalty which swelled the breasts of those who were at any time animated with the true English Gallantry. They would take all occasions to declare what a difficult Province Kings have to manage, even in the most peaceable and obedient times, but especially after a rebellious ferment has been long time souring the Apprehensions and Passions of men. What Cares and Perplexities do attend the most prosperous Thrones! How public Business does often come down to us infected with private Malice, and retaining a strong tincture of the Mineral through which it runs; and that we are not able to discover all the secret springs and movements by which the body of Affairs is turned.  
Did men enter their Coffeehouses and their Taverns, their Assignations and their Feasts, with these preparatory Reflections, they would be more wary in their Censures, more deliberate in their Judgements, and harmless in all Events; their Mistakes would be seldom, most times honest and sincere, and serviceable to Peace and .  
As in relation to Government, we are to promote nothing but Truth and Reality in our Communications; so we should be especially concerned to carry the same circumspection with us in all matters of Religion; where Fraud and Artifice are never to be endured. For the plain Truths of Religion are able to shift of themselves; and scarce ever fail, but when men undertake to prop them with their Additional Cunning. We know how Christianity broke through all the Arts and Policies of the Heathen Empire, not only by its passive Courage, and meek Subjection, but by its solid plainness and active integrity: and if men think to render it more secure by guarding it with subtlety and nice distinction, they are mistaken; they only weaken it, and make it suspected, whilst they labour to turn the Counsel of God into the Imagination of Man.  
Let there be but Simplicity and Integrity enough in our Affairs, and True Christianity will prevail. Had our Reformation nothing else to recommend it, yet the very taking of all disguises from Religion, were sufficient: for it was that which chased away the shadows of Superstition, and discovered the Foundations of Real Piety; it was that which brought an amazing light, an unexpected day into the dark Cloisters of Legends, and Relics, and forged Miracles; Men were presently ashamed of the gross Cozenage they had promoted; they were confounded for the false Wares of Imposture they had so long time vended: The Monsters of the Night soon fled away out of this Land, after the full glory of the Reformation arose.  
Then the True Righteousness of the Gospel was vindicated, a sober judgement of Discretion asserted, and Christianity was again fitted, as it was at first designed, for all Hearts that were sincere, and for all Heads that could be contented with the Truths of Heaven, as Christ and his Apostles had revealed them.  
For it must be acknowledged that many have abused the Reformation, by their too Scrupulous and Endless Inquiries; who because they were once imposed upon, grow unreasonably suspicious, dread a cheat in every Article of their Faith; and from being Protestants against the Corruptions of Rome, are grown Sceptics and Seekers in the plainest Truths of Religion.  
'Tis ordinary indeed for New Discoveries at any time, to raise an Unseasonable Curiosity, but then 'tis as easy to mark it for a common Error, and avoid it: and to look upon all lose and Academical Doubtings in Religion, as the Leprosy and Plague of Conversation, which will eat deeper than most are ware of, even into the very Principles of all Reason and Piety.  
'Tis not to be endured, that those who profess themselves Men, and Christians, and Reformed Christians, should favour any Objections against the Existence of a God, the Immortality of the Soul, a Judgement to come, and the Truth and Excellency of the Holy Scriptures: we are to bless God that these things are made as it were, the very instincts of our Nature, or the pious prepossessions of our youth; that some of them are the inward Sensation of our Consciences, and unite with the first reflection of our Thoughts, and that all of them are the early infusion which we have received from our Parents and Masters, and the groundwork upon which we are afterwards built into all Truth, and Wisdom, and Holiness.  
2. Whatsoever things are Just ought to be promoted in our ordinary Conversation.  
The Ancient Commonwealth of Rome has been deservedly admired through all Christian Ages for its Civil Wisdom, its Justice, and its Equity; and yet the great 
(a) Nos veri Juris, Germanaeque Justitiae solidam & expressam effigiem nullam tenemus: Vmbrâ & Imaginibus Vtimur. Cic. de Off. l. 3.  Orator, and Civilian, and Flatterer of that State and People has confessed, that they had not any express Image of the true Law, and sincere Justice amongst them, but only some faint resemblance of it; and that the Original was to be expected only from Truth and Nature: and behold we have received it from the God of Truth and Nature, who came to make us more like Doves than Serpents, more Just than Cunning; more upright and sincere Despisers of the World, not more shrewd deceitful Adorers of it, than Jews and Pagans: Who came to root all Covetousness out of men's Minds, wherein the strength of Injustice lies; to lessen their esteem of Temporal Advantages, to acquaint them with the Riches of his Mercy, to tell them of Treasures worth all their Industry and Care, to inspire them with the most generous Principles of doing all the good that lies within their reach, and of copying after his Example, who went about doing good, and in whose mouth there was found no Guile. Wherefore all Cheating, Lying, Dissimulation, and overreaching one another in Bargains and Contracts, is directly contrary to the Righteousness of the Gospel, which has not only confirmed the Laws of Natural Right, the Rules of Civil Justice, and the more excellent precepts of Morality; but has added stricter Measures of its own, and bound them on the Conscience with more Authority and severer Sanctions.  
For the Gospel has heightened all the Relative Duties between man and man, into parts and Acts of Religion: All Natural, Political, and Domestic Obligations are bound upon us with the Fear of the Lord, and are to be directed to the Glory of God: And nothing seemed a greater care with the Apostle St. Paul, than that men might adorn their Christian Profession, by showing the admirable influence it had upon them in those lawful States and Callings in which it found them engaged.  
The immediate Acts of Religion, are either so secret that others do not see them; or else so outward and solemn that Hypocrisy can act them; but Business, Commerce, and Trade, give clear and obvious Testimonies of men's Hearts and Natures, of the falseness or sincerity of their Intentions and Designs: and by these Works we may soon discern either their Faith, or their Infidelity.  
If we ever expect to Convert the Indians, the Justice and Integrity of our Merchants and Factors must prepare the way; for they will never think the Christian Religion better than their own, unless they are well assured by men's Practices, that it enjoins more Honesty than theirs: They will no more believe the Gospel, whose Professors Cheat and Lie, than they will go to Heaven with a Spaniard.  
Wherefore all those may be said to offend highly against Christian Conversation, who make it their business to endamage their Neighbours by crafty and specious pretences; who think they may take the advantage of another's weaknese, and make their own profit the measure of other men's Rights: Whereas the Justice of a Christian ought always to be accompanied with some degrees of the Charity of a Christian; and we should ever remember, that we are not only of one stock by Nature, but of one Blood by Redemption, that we are all Children of the same Father by Adoption, Heirs of the same hopes and promises; and that in these little Societies here on Earth it nearly concerns us, that we no ways unfit ourselves for that Everlasting Society which we expect in the highest Heavens.  
3. Whatsoever things are Honest, Venerable, Grave, or Decent, aught to be promoted in our common Conversation.  
It is a good Rule that is laid down by some Moralists, that in our most familiar Converse, we should often reflect on the Dignity and Prerogative of Man, that our Thoughts might be awakened to noble Designs, and that we might do, or say, nothing that is below the Excellency of that Nature we carry, and always pay a proportionable respect to those who bear the same Image with us: And this may be called the general Decorum of Life, against which all Intemperances', and Sensuality, and base Compliances do immediately offend: But we that are Christians, are able to raise this Rule higher, by carrying our thoughts beyond the present Dignity of our Nature, to the expectation of that Glory to which through Faith and Obedience it may be advanced: let us think what a gravity and seriousness becomes those who acknowledge themselves to be always in the presence of God, always contending for a Crown, and to be endued with Souls capable of Thoughts and Affections that immediately relate to those concerns that are Infinite and Eternal. And although we are not bound to keep up these reflections continually in their full Solemnity, but may sometimes unbend to an innocent refreshment, yet ought their Authority and awe to be so Habitual to us, as to put a check to all extravagancies and excesses, to all foolish Talking and Jesting, which are not convenient: for Man was not made Levity, but for grave and weighty Affairs; and only so much Recreation is allowed him, as may fit him for more important Duties.  
There are two Extremes relating to this Rule, which require some reflection.  
The first is concerning those who will hardly allow of any other Discourse in company, but what is purely Religious: the other concerns those, who make it their whole business to be vain and trivial, and count nothing so uncourtly as a solid and a serious Temper.  
As for the first opinion, though it may sometimes proceed from Zeal, and an honest meaning, as it does oftentimes from mere Hypocrisy; yet I cannot foresee what advantage it could bring to Christianity, unless the generality of Men were better disposed, than I am sure they are in this present Age. It is true, there is nothing more delightful than Heavenly Discourses to those persons, whose hearts are inflamed with the love of God: nothing is so joyful as to communicate their thoughts of Religion, of the state of their Souls, and of the surest way of being happy; nothing so pleasing as to unbosom their Experiences, their Spiritual Sorrows, and their comforts; they could be willing never to admit of any secular talk, but to seek their whole diversion in the variety of Divine Arguments: but alas! this is the hidden Manna of some few selected Souls, who are able to make up a little circle of Love and Adoration in this lower world; and not fit to be proposed for the common Theme of promiscuous conversation, lest it occasion more Blasphemy and Profaneness.  
It is well, if we can prevail with Men to be Rational and Moral in their familiar Communications, and to reserve an appropriated reverence for Diviner Duties. When it shall please God by great judgements and Calamities to take off the egregious vanity from men's Minds, to consume their Ambition, Luxury, and Lewdness, by the fury of his indignation poured out upon them, than the advice may become more seasonable, and may attain its proper effect: then may Repentance become the Cry of the streets, every man ask his Neighbour what he shall do to be saved, and Religion be made the hinge on which all our thoughts and words shall move.  
But however, let the world be never so bad, evil Customs never so prevailing, we are to set ourselves against the second Extreme, and to declare the intolerable insolency and vileness of those, who make it their whole business to be vain and tryvial, and turn the most venerable matters, into the subjects of their Jests and wilder mirth.  
This is that Lunacy, which some call Wit, the Delirium of a Frantic Brain, and an overheated imagination; whereby some men commit such horrid indignities with much facetiousness and laughter, which others tremble to hear related: 'tis a familiar venom of the Tongue, which spares neither God nor Man, not their best Friends, or their own Souls. Whereas all that are judicious must allow, that there are certain things which ought to be more especially privileged from all Satirical and Scoffing Wit, such as 
(b) Bacon's Essays.  Religion, Matters of State, Great persons and Magistrates, any man's present business of importance, his Reputation and Credit, and any case that deserveth our pity.  
There are indeed some men's Vices which are above the Authority, and some men's Humours which are below the notice of Laws; and these seem to have given the first rise to sharp and Comical Reflections: but seeing all things whereby Ill Nature is in the least indulged, are very liable to excess; it would be the wisest way to avoid all such manner of Jesting, which even 
(c) Rhet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Aristotle has defined to be but Witty Contumely: There are required many Limitations, many Restrictions, and many Cautions to make it innocent; only a little modesty and reservedness to let it quite alone: for though the thing may possibly be so stated as to contain no real Turpitude in it, but to be indifferent in its own Nature; yet when through the corruption of the Age it is fallen into a general abuse, I am sure the Pulpit ought generally to forbid it.  
This is spoken chief of that sort of Wit, which is Satyrical and Scoffing; whereas True Wit is such as is founded on strict Virtue and Morality; 'tis a cheerful vivacity of good thoughts and Expressions, which offends no one, and which every one favours: 'tis a Rational gaiety, or the good humour of the Mind, the health and joy of the Understanding; 'tis always joined with Simplicity, Candour, and sweetness of behaviour: 'tis then alone that Wit becomes a pernicious Instrument, when either ill Nature, or Pride, or a Lascivious mind has the management of it. Which brings me to my fourth Rule. That whatsoever things are Pure and , aught to be promoted in our common Conversation.  
We can hardly instance in any one sin that is so directly contrary to the Christian Religion, as is Uncleanness: When St. Paul gives us at any time a long Catalogue of sins, almost half of them spring from this Head: It was so prevailing in the Heathen world, about our Saviour's time, that it had not only corrupted their Manners, but their Laws too, and had crept into the most solemn Ceremonies of their Religion; and an unclean spirit was then an Emphatical Title for the Devil, who was worshipped by his Votaries with all the detestable filthiness of Body and Mind, as the ancient Apologists have declared, perhaps in a way somewhat too plain and Cynical.  
'Twas this sin that called down the most miraculous Judgements that we read of in the Old Testament: and I believe there are few Histories, but will acquaint us of a most notorious Lewdness in all sorts of Men and Women, which was as a forerunner to every Horrible Calamity that befell a whole Nation. Even its immediate punishment in this life, as it many times happens to single persons and Families, seems to be more than Natural, and to be inflicted by a Divine Vengeance: for it often brings a present Disease, and conveys a Contagion to Posterity; that whilst the Parents Rot, the Children Languish.  
Yet notwithstanding the wonderful severity of God's Judgements against this sin, and the peculiar Holiness and purity of the Gospel; how is Lasciviousness become the very Character of the Age? the practice or the pretence, the real or the vainglorious sin of the highest and the lowest amongst us! 'tis the pest that has in a manner corrupted all Conversation, the nauseous repetition of almost every great Table, and every private Club; 'tis the Song and Poetry of the Young, and the filthy Jest of the Aged.  
But if we would behave ourselves as Christians, we must maintain a most strict Chastity in all our Thoughts, Fancies, and Desires; in our Looks, Gestures, and Apparel; we must not countenance the least Uncleanness by an ambiguous Word, by a compliant Smile, by a wanton Metaphor: but when others talk Lewdly, let us pray inwardly; what they call Comedy, let us represent to ourselves as the deepest Tragedy; and let Impure Flames put us in mind of the Fire and brimstone, that fell on Sodom and Gomorrah.  
5. Whatsoever things are Lovely, Courteous, and Obliging, aught to be promoted in our common Conversation.  
This Rule takes in all the Lower Arts of Civility, whereby a man is rendered most acceptable to Company, and by which he does not only avoid those greater Scandals which may provoke, but those lesser Indecencies that may offend. 'Tis a prudent observation of those Ceremonious Addresses, that Place, and Time, and Custom, and the Quality of Persons do require, a readiness to give every one their due Respects, and rather more than less. 'Tis such a guard upon all our Behaviour and Discourses, as suffers no Contempt of others, no Insolency, no Anger, or Affectation to appear. But on this subject, I must be sparing, because I may be better taught it by many of my present Auditors.  
Yet I humbly beg leave to observe a little further, That Conversation, when it is truly Genteel and Complaisant, is only an obliging Scene of Kindness and Modesty, a peculiar shine of virtuous Inclinations, or a making Good Nature most visible, grateful, and lovely. And although this cannot be so takingly effected without some fashionable Ceremonies; yet when all is done, solid Virtue is the most lasting Ornament of Conversation, and an hearty plainness has many Privileges allowed it in Company, which without it are denied to the most Honourable in Station or Descent. Where there is substantial Honesty, all things are in a manner Becoming, and where that is wanting, the finest Language of Affection is but emptiness and dissimulation; and the most exquisite Address, only the hiding of a real Defect.  
Lastly, Whatsoever things are of good Report, or deserve the Approbation of the Prudent and the Virtuous, aught to be promoted in our common Conversation.  
And I know nothing that has a better claim to this Character, than your present Design of laying a foundation for perpetual Charity, by bestowing a Christian Education, and a thriving maintenance on those, who shall owe all their future prosperity to your present Bounty, and transmit the same Example, with an additional Gratitude and Zeal to late posterity. These are actions and designs in which the brave and generous love to move as in their proper Element; they carry such a light and such an influence with them, as will make the most covetous Heart unfold itself, to receive the reflected warmth and glory of a well-placed Alms.  
'Tis by your Emulation in such discreet Acts of Charity as these, that you bring Honour to your Religion, to your Nation, to your City, to your County, to your Persons and Families.  
This is the True English Reformed Charity, which is not upheld by Artifice, Superstition, or Presumption, but is a solid and entire Building of itself, wholly separated from the rubbish of Monastic Cheats and Forgeries, and not blasted with the Pride of Merit: it is openly persuaded, voluntarily undertaken, deservedly praised. It is founded upon the true Basis of Christianity, it is encouraged by a just sense of Duty, and it may be quickened by a moderate regard to Reputation and Praise, for 'tis the Apostles Motive in the Text. If there be any such thing as Virtue allowed of in the World let Charity be esteemed such: If there be any Praise, any Generosity, or Greatness of Soul, any Joy or Satisfaction in the voices of deserved Honour, let them prompt you forward to the most Commendable Acts of Charity.  
Though Honour ought never to be the principal motive to any Christian Duty, yet nothing more justly challenges the second place, or more illustriously fills it: for a Man of Honour is the next to a Man of Conscience; nay, Honour itself, is a kind of Civil Conscience.  
To conclude, Knowledge, Learning, Commerce, Civility, etc. perhaps were never higher in this Kingdom, and Conversation never lower; for we are to account all things low and mean, that are contrary to Godliness, Righteousness, and Sobriety: and if ever we expect a Reformation by ordinary means in this particular branch of Christianity, it must begin from Men of parts and fashion, from such as You.  
Let us not imitate the Vices of the Heathen, their Virtues we may; I am sure, we may in Civil Duties, and the lower instances of Manners: for whatever was good, commendable, and praiseworthy in any of their Religions, Laws, and Philosophies; whatever was true, was just, decent, pure, whatever was lovely and of good report in any of these, all that is contained in our Christianity; all that, and more. Whatever our particular Professions, Employments, and Callings are, let us still remember that our General one, is that of Christianity; and before every undertaking, let us examine whether the action be becoming one who professes the Gospel of Christ, the highest Rule of perfection that was ever given to Humane Nature.  
Let us be careful in the government of our Mirth, never to betray any vice or defect in our Manners: and let us never be so complaisant as to go hand in hand to sin and destruction.  
In this Age of Good Nature, a little governable reservedness may be no mean security to our Virtue and our Innocence; for where one does really offend by being too sullen and austere, thousands miscarry by a too easy compliance.  
Let nothing false, nothing unjust, nothing profane, scurrilous, or obscene proceed out of your mouths; but let Truth, Righteousness, and Decence; let modesty, friendship and reverence of all things Sacred; let Charity, Loyalty, and whatever things are of good report, be the continual ornament of your Christian Conversation. Let nothing be the diversion of your less careful hours, that may any ways unfit you for greater Duties: and let not the Freedom of this present Festival heap up new matter for to-morrows Humiliation, and the following Season of Sorrow and Repentance.  
FINIS.