8. I shall only add, that of old even the sagest and gravest persons (persons of most rigid and severe virtue) did much affect this kind of discourse, and did apply it to noble purposes. The great introducer of moral wisdom among the pagans did practise it so much (by it repressing the windy pride and fallacious vanity of sophisters in his time), that he thereby got the name of [Greek], the droll; and the rest of those who pursued his design do, by numberless stories and apophthegms recorded of them, appear well skilled and much delighted in this way. Many great princes (as Augustus Caesar, for one, many of whose jests are extant in Macrobius), many grave statesmen (as Cicero particularly, who composed several books of jests), many famous captains (as Fabius, M. Cato the Censor, Scipio Africanus, Epaminondas, Themistocles, Phocion, and many others, whose witty sayings together with their 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.