THE due government of the tongue is a matter of much greater importance in religion, than men are commonly apt to imagine. They are too ready to say, with those, in old time, at least in their practice,^‖ Our Lips are our own, who is Lord over us? But let men say what they will, their tongues are under the Divine government; and much of their duty lies, in keeping them within those restraints, it has pleased GOD to lay upon them: Nay, so essential a branch of true christia­nity is this, that if they bridle not their tongue, tho' they should seem to be religious, they are not so in reality; yea, all their pretences to religion are vain. So the [Page 6] inspir'd apostle, with great peremptoriness, declares in the text. If any man among you seem to be religious, and bri­dleth not his tongue;—this man's religion is vain: In which words, there are two things worthy our awaken'd attention; the one supposed, the other express'd.

• I. The thing supposed is, that persons may seem to be religious, while yet, they have, in reality, no true religion.
• II. The thing express'd is, that those, who bridle not their tongue, have no other than a meer seeming religion, which will prove vain.

I. The first thing that offers to consideration from the text is, that persons may seems to be religious, while yet, they have, in reality, no true religion. So speaks the apostle, If any man among you seem to be religious. i. e. only seemeth to be so; seemeth to be so, while yet, he is not really so. 'Tis obviously supposed, there may be the shew and appearance, without the reality of religion: Nor is this supposeable only; 'tis too often the case in fact.

It was so in the times of CHRIST, and his apostles. The Scribes and Pharisees, in that day, seem'd to be religious; yea, so sanctified was their external appear­ance, that they were held in veneration, as men of su­perior piety. They were indeed universally esteemed as the best and holiest of men: insomuch, that it became a common Saying among the Jews, if but two men went to heaven, a Pharisee would be one of them. And yet, by the account, our SAVIOUR himself gives of them,^* they were evidently void of all real and sub­stantial goodness. The shew they made of being so ve­ry religious, was nothing more than meer pretence. They were base hypocrites; righteous in their outward [Page 7] appearance, but within full of iniquity; beautiful without, like whited sepulchres, but within full of dead men's bones, and all uncleanness.

And Judas, the traitor, no doubt, seemed to be, was in shew and appearance, as religious as any of the Twelve; his discourse as full of CHRIST; his zeal as flaming against sin; his attendance on the sermons of our LORD, as frequent and serious; his partaking of the holy sacrament, as reverent and devout, and with as much outward love and affection. He was indeed as well tho't of as any of the apostles: To be sure, they themselves had as good an opinion of him, as of any of their Number, and not the least suspicion of his being a bad man; while yet, he was, all this time, a rotten-hearted, vile hypocrite. The sin of Covetousness reign­ed in him; and at last, under the influence of the Devil, increased to such a monstrous heigth, that he even be­trayed and sold his MASTER and SAVIOUR, for the pi­tiful sum of thirty pieces of silver.

It is, by no means, to be imagined, as if all that seem to be religious, really were so. There always have been, and there is no reason to think but there always will be, base hypocrites, among the pretenders to se­rious godliness; persons, who will appear in the guise of saints, talk as they do, and behave as they do, as to what is outward and open to the view of others; while yet, they are not the men they seem to be, and would make the world believe them to be.

It may not indeed be thus said of particular per­sons. It would be to judge rashly and censoriously, so much as to suspect them of hypocrisy, unless by one way or other, they have made it evident, they are not in reality, what they are in pretence. But this notwithstanding, it is a truth, and may, in consistence with true charity, be pronounced, in the [Page 8] general, as such, that there are hypocrites among christian professors; meer pretenders to real godliness, among those who seem to be mighty religious. O how many, who have made a fals shew in the flesh, have been left of GOD to discover their hypocrisy, by living in those sins, which are inconsistent with an honest heart! Thus it has been all along from the days of CHRIST, and thus it is at present.—Multitudes will be condemned, at the great and last judgment, for their hypocrisy; for their seeming to be religious, while they had really no religion at all. For that is the language in which our SAVIOUR himself has told us, he will bespeak many great preten­ders to religion, in the day of his appearing to judge the world in righteousness, I never knew you; depart from me, ye that work iniquity.

If any should now enquire, into the reasons of this conduct, how it comes about, that men should seem to be religious, when, at the same time, they have no religion at all; The answer is as follows,

They may make this appearance in religion, to gain the commendation and applause of others. This lay at the bottom, as the grand incentive to all that external shew of religion, which the Scribes and Pharisees, in our SAVIOUR's time, were famous for; and by which they procured to themselves a glorious reputation, as men of the most exalted sanctity. Every thing they did in religion, whether it was keeping fasts, or putting up prayers to almighty GOD, or giving alms to the people^†; Every thing, I say, was with a view to men, to have their praise and commendation: So our SAVIOUR has himself determined upon this matter, in those express words,^* But all their works they do to be seen of men. And others, no doubt, are of the same Spirit with [Page 9] these Scribes and Pharisees. They affect a reputation for piety; and are very specious in their religious pre­tences, hoping they shall herefrom be applauded, as per­sons of higher attainments than ordinary in christianity.

They may also make this shew of being religious, the better to compass their worldly designs. This was another motive, to all the sanctimonious pretences of the Scribes and Pharisees; according to that of our SAVIOUR, Matt. xxiii. 14, where they are represented, as devouring widows houses; and for a pretence, making long prayers. And thus, without question, 'tis with many at present. They seem to be religious, and their view is, to serve themselves. They have no inward regard to GOD, or holiness, but appear as if they had; and all, that they may be the better trusted, the more readily imployed, the more bountifully relieved; or otherwise, that they may not be so soon suspected of any bad design, and may be under an advantage to carry it on, beyond what they would have been, if they had not made this shew, but appeared outwardly as they were inwardly. These are the views of too many in their pretences to religion. With these views they at first put on a cloak of god­liness; and with the same views, they have kept it on ever since. They make use of religion only to pro­mote their own interest; and for the same reason, whenever their interest calls for it, they will lay it aside, as useless and insignificant.

In fine, natural conscience may put persons upon doing such things, as will make them seem to be religious. Some, perhaps, have consciences that won't suffer them to be without something, that looks like religion. They are forc'd, it may be, for the ease of their minds, to abstain from the grosser acts of sin, to pray to almighty GOD, to attend upon the external duties of religion, and to live after such a manner, as that [Page 10] their appearance is like the appearance of the righteous. A great many persons would not have been at the pains of only seeming to be religious, if they could have helpt it: But their consciences have put them upon this; not allowing them to be in quiet, without something of the form of godliness.—But it is not my design to enlarge on this first observation: Only before I pro­ceed,

Let me caution you, not to be prejudiced against religion, because there are those, who seem to be religious, but are not really so. There is danger, I am sensible, least this should be a stone of stumbling: which, to prevent, our blessed SAVIOUR has been pleased parti­cularly to forewarn us, that thus it would be. He has not only told us of tares among the wheat; but solemnly published it to be his intention thus to suffer it to be, till the time of the harvest: ^‖: Yea further, he has very expresly foretold the coming on of a state of things, under the gospel-dispensation, in which, there should be much seeming religion, without any reality; yea, in which, under the mask of a goodly profession, there should be that wickedness practised, which would be a reproach to the christian name. To this purpose are those words, spoken under the inspiration of the SPIRIT of JESUS CHRIST,^* This know also, that, in the LAST DAYS, perillous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphe­mers, disobedient to parents, unthankful, unholy,—false accusers, incontinent, fierce, despisers of those that are good,—heady, high-minded, lovers of pleasures more than lovers of God. 'Tis observeable, all this wickedness is here prophesied of, as what should be acted by per­sons, making a profession of religion. For those are the [Page 11] words, which close this prophetic awful description, HAVING A FORM OF GODLINESS, BUT DENYING THE POWER THEREOF. You have no reason, then, to be stumbled at the hypocrisy of those, who make pre­tences to religion, when they really have none. This is no more than might be lookt for.—'Tis rather an argument for, than an exception against the christian religion.—

Let me likewise, caution you against this religion, which is a seeming one only, and not real. And here consider,

'Twill never recommend you to the favour of GOD. For he looketh not to the outward appearance, but the heart. And your very hearts are as open to his view, as your faces are to the view of men. He sees into the inmost recesses of your souls; and if iniquity is there, he will certainly spy it out. You may, by your pretences, impose upon men; but you can't deceive the heart-searching GOD. A meer seeming religion won't recommend you to him. If your hearts are leavened with hypocrisy, though you are ever so beau­tiful outward, you will be odious in his sight, as a sepulchre full of rottenness.—

Besides, this meer seeming religion will be insufficient to recommend you to the good opinion of men. You may indeed, for a time, impose upon them; you may, by a specious outside appearance, lead them into a thought of you, as persons of distinguisht piety: But you won't be able to maintain your character long. It will be a wonder, if your hypocrisy don't, some way or other, discover itself. Few have been able, for any con­siderable time, to wear the habit of religion, with the character of being religious, while their hearts have been full of iniquity and hypocrisy. You may have reason to fear, GOD will leave you to your selves, to [Page 12] the power of your own hearts lusts; and then, you will soon discover your selves, and let it be known, notwithstanding the pompous appearance you have made, that you were sinners, and have all along acted a part, making the world believe otherwise of you, than you really were. And when this comes to be the case, what will be the good opinion, they will have of you? If ever they thought well of you, they will now change their sentiments, and look upon you as base hypocrites, than which a more odious character can't be given you. They will think worse of you, than if you had appeared without disguise; and will not easily, after this, be brought to treat you any other­wise than as deceivers and impostors.—

But if you are yet unmoved, O turn your thoughts to the bar of the coming judgment, and reflect, seri­ously reflect, on what will then be the awful doom of all those, who only seem to be religious. They shall be sent away to dwell with devouring fire; yea, they shall dwell in the hottest place of that lake, which burneth with fire and brimstone.—Wo unto you hypocrites, for ye shall receive the greatest damnation! You are mark't out for it, by name, in the revelations of GOD!—O consider of this in time; and go not on mocking GOD, and deceiving the world, least he cut you asunder, and appoint you your portion, where shall be weeping and gnash­ing of teeth.—

I now go on to the other thing we observ'd from the text; viz.

II. That those, who bridle not their tongue, are per­sons, who have no other than a meer seeming religion, which is vain.

Here it will be necessary (1.) To point out to you the persons aim'd at by that phrase, bridleth not his tongue. [Page 13] Which, when I have done, the way will be clear, (2.) To make it plain to you, that the religion of this kind of persons is a meer seeming one, which is vain.

1. I am to point out to you the persons aimed at by that phrase, in the text, Bridleth not his tongue.

And, in general, they are all those, be they who they will, who dont keep their tongue under due govern­ment; who allow themselves an unrestrain'd liberty in their language; who speak as they list, not paying that regard, which is proper, to the law of reason and reli­gion.

And among this sort of persons, to be particular, may be rankt,

All who are prophane in their speech; needlesly, and without due reverence, taking the name of GOD into their mouths: or what is worse, dishonouring this sacred name, by wicked oaths and horrid imprecations, either on themselves, or others. Too many there are of this character: But be they as many, and as well thought of, on other accounts, as you please, they bridle not their tongue. Their tongue is under no tolerable restraint: To be sure, it is not under restraint from religion. For this most solemnly prohibits the taking GOD's name in vain; declaring, that GOD will not hold such guiltless. Nay, the prophane tongue is not under due restraint from so much as common reason. For there is nothing, reason more clearly condemns, than this sin of cursing and swearing. 'Tis indeed, in the judgment of true reason, one of the most barren, senseless sins, in the whole world; affording to the sinner no manner of advantage, either in respect of gain, or pleasure: And yet, one of the most daring sins; a direct insult upon the Divine Majesty, an affronting him to his face.

[Page 14] In the same class may be placed those, who use the words of deceit and flattery; of whom it may be said, as of them, in old time, There is no faithfulness in their mouth, they flatter with their tongue ^‖; they speak vanity every one with his neighbour, with flattering lips and a double tongue do they speak ^†. And of this kind of per­sons, what multitudes are there! That integrity and simplicity of language, which is the glory of christians, is indeed, almost, grown out of fashion: And in the stead thereof, what has succeeded but disguise and dissi­mulation? How much of the winding of the serpent is there in men's words, as well as actions? How sel­dom do their tongues express, the real sentiments of their hearts? And how much shall we often be deceived, if we judge of their inward thoughts by their outward ex­pressions? And as for that respect and service, which men are so lavish of, in their professions to one another, what is it commonly, but downright dissimulation? There is indeed such a thing as civility: And it is pro­per to be in use between man and man; but to express the highest esteem for all we converse with, the most distinguishing value, when there is nothing in the heart to answer the just meaning of our words,—shall this be called civility? It deserves a much uglier name.—Such who allow themselves in this, or any other deceitful way of speaking, bridle not their tongue. They don't keep it under those reasonable restraints, which GOD hath laid upon it.

And the same may be said of those, who allow them­selves in falsehood and lying. It may, perhaps, be tho't there is scarce any harm in this, at least in some of those instances, wherein it is practised: As, when persons lie to promote mirth and jollity; or with an intention of good, to do a kindness for a friend or [Page 15] neighbour: But even in these cases, a lying tongue is an unbridled one; 'tis not kept under due government. For truth is too sacred a thing to be play'd withal; nor ought we, by any means, to make merry, at the ex­pence of breaking in upon it. And though we should do good to our neighbour, be ready to all the offices of kindness towards him; yet we may not sin, that we may do him service. We are commanded, in all cases, to put away lying, and to speak the truth every man to his neighbour: Nor is there a case, wherein a lying tongue is not an abomination to the LORD. Nay, so great is the hatred, which the GOD of truth bears to a lie, that it is not the most religious end, that will reconcile him to it.^‖ Wilt thou speak wickedly for GOD, and talk deceitfully for him? The question carries with it its own answer. We ought not to make use of falsehood and lying, though it were in the cause of GOD: Nay, should we lie, though in very zeal for the Divine honour, we should be accounted no better than sin­ners for so doing, in the sight of a holy GOD.

And if they who lie jocously, or officiously, or even with a design to serve the interest of religion, don't keep their tongue within reasonable and christian bounds, what shall we think of those, who make a practice of lying upon other ends, which are still worse? Out of malice, to do an injury to their neighbour; out of coveteousness, to defraud and cheat him; out of pride to take that glory to themselves, which does not belong to them. Multitudes there are, who [...] all these ways, make a business of lying: And, without controversy they bridle not their tongue; no, but they give it a latitude, contrary to all reason and conscience, as well as the ex­press revelation of GOD.

[Page 16] The like charge may be fasten'd upon your filthy tal­kers. These are the persons intended, when we read, in scripture, of the filthy conversation of the wicked ^‖. And the apostle has, in his eye, the same sinners, when he exhorts in that language,^† Fornication and all unclean­ness;—let it not be once named among you as becometh Saints: neither foolish talking and jesting, which are not con­venient. Contrary to this caution, is that corrupt communication, which is become so general. There is indeed scarce a subject, the wanton wit of man has been more fruitful upon, than this of obscene talking and jesting. Innumerable are the tropes and figures, the turns and idioms, adapted to this purpose: Inso­much, that some filthy speech, or other, is ever at hand to make merry withal. But the tongue of those, who thus deal in filthiness, is certainly got beyond the re­straints of modesty; is not at all govern'd by the gospel law of chastity.—

Another sort of persons aimed at in the phrase we are upon, are those who speak evil of their neighbours. Not that we may never speak of that evil in others, of which they have been really guilty. This, in some cases, may be a duty: As when it is necessary, in order to guard our own character, for no man is obliged to be more tender of another's good name, than his own; or, when our neighbour's evil actions are such, as that the speaking of them is for the public good: But though in these, and cases of like necessity, we may speak of the evil, others have committed; yet, we may not take an unrestrained liberty upon this head. No, the scripture is not more particular and express in cautioning against any sin, than this of evil speaking. Says the apostle, speak not evil one of another, brethren ^*.

[Page 17] And again,^† Put them in mind—to speak evil of no man. The thing intended by these cautions is, the re­straining our tongues from that evil-speaking, which is so common in the world, whereby men are wounded in their good name. And the caution extends to all the ways, wherein men may hurt one another in their repu­tation: Whether it be by reproaches to their face, or behind their back; by open revilings, or secret whispe­ings; by direct slander, or oblique insinuation; upon ex­press design, or heedlesly and inadvertently. In what way soever men blacken the character of their neighbour, they speak evil of him, in a less or greater degree, in the sense, in which the scripture so solemnly cautions against it: And in so doing, they bridle not their tongue, but give it a liberty, which cannot but be condemned; yea, which they themselves condemn, whenever it hap­pens to be their own case. And indeed, this freedom which men are so apt to take with one another's good name, is a very unreasonable, as well as unchristian one. 'Tis a vile abuse of our neighbour, the doing him an in­jury in a most tender part. For as the wise man speaks,^* a good name is better than precious ointment; yea, there are but few, but esteem it as they do their life. And yet alas, how common is this sin of defamation! Perhaps, there is no vice more universally practised. Few can wholly clear themselves from the guilt of it. And are there not multitudes, who deal in calumny? Whose conversati­on is chiefly made up of slander? They can scarce say any thing in company, but what shall reflect upon some person or other. "The great business of their visits, after the necessary ceremonies and compliments are over, is to sit down and back-bite all the world." As for this kind of persons, we need not be at any loss about [Page 18] their character. They are certainly in the number of those, who bridle not their tongue.

And so are the censorious, such as allow themselves in judging and condemning their neighbours. This sort of persons, I might have mention'd with the former, but I chuse to speak of them by themselves distinctly; and the rather, because censuring, as the pious Mr. Henry has it,^† "is a pleasing sin, extremely compliant with nature"; and ‘has ever been A LEADING SIN WITH HYPO­CRITES. The more ambitious they have been to seem well themselves, the more free they have been in censuring and running down others;’ that ‘by lessening the wisdom and piety of those about them, they themselves may seem the wiser and better.’ But however this be, there are, perhaps, no persons more numerous than these censurers of others. They are in­deed grown so common, "that every house almost is become, as it were, a court of justice, where all men promiscuously are arraigned, judged and condemned. No sacredness of station, no integrity or innocence of life, no prudence or circumspection of behaviour, can exempt a man, but he shall be tax't under some scandalous name or odious character": And this is often times done, not for any real fault found in him, but because he is not just as some others are; don't, perhaps, think, or speak, or act, in every punctilio as they do▪ Nay, so rash are many in their censures, that they will judge those, of whom they have no Knowledge, evilly surmising some thing amiss of them; or what is as bad, condemning them upon some vagrant report, or vulgar hear-say; and this too, it may be, without any inquiry into the mat­ter: Nay, what is still worse, are there not those, who, when there is nothing visible, upon which to [Page 19] ground a censure, will presume proudly to take to them­selves the sole prerogative of the omniscient GOD, by looking into the hearts of their neighbours, and judging them carnal, unregenerate men? yea, PHARISEES, i. e. the most accursed of all hypocrites.

How far good men, real christians, thro' weakness of judgment, rashness of temper, undue prejudice, faulty ignorance, or any other such like cause, may fall into this sin of censoriousness, I presume not to say; but this I must say, and I should with-hold from you an important part of the counsel of GOD, if I did not say it, that whoever the person be, whether preacher or hear­er, man or woman, high or low, that goes on in a course of rashly and uncharitably judging his neighbour, and allows himself in it, that man has an unbridled tongue: His tongue is under no tolerable restraint, neither from reason, nor religion.

What more contrary to the law of reason, than this practice of censorious judging? Are we not all equals, as being placed in common, under subjection to GOD only, and those he has made his delegates, and cloathed with his authority? And is it not therefore an unrigh­teous invasion of our neighbour, to draw him under our jurisdiction, and act as judges over him, while he is no ways subject to our authority? We are all sensible e­nough how injurious this method of conduct is, when it comes to be our own case When we, in our turn, are unjustly condemned by others, how clear and full upon our minds is the conviction of their wicked treatment of us? How ready, at hand have we that question, which the Israelite once put to Moses, ^† Who made thee a prince and a judge? What hast thou to judge those, over whom thou hast no authority? And if such a [Page 20] reproof from ourselves to others would be reasonable, as [...] it certainly would, 'tis no less reasonable from them to us, when we take upon us to judge and censure them.

And what is the source of those evil surmisings, those unrighteous jealousies, those harsh censures, that are so visible in the world? Do they not evidently pro­ceed from pride, hatred, emulation, envy, inordinate affection? This is certainly the voice of uncorrupted reason. A well ordered mind; a mind that is freed from the influence of ungovern'd passions, that is meek and humble, and modest, is slow in thinking ill of any, moderate in estimating the faults of others, reserved in expressing its sentiments, not easily transported into ex­travagance, and will scarce suffer a man to break forth into harsh censure.

And if this censorious judging is condemned by the law of reason, 'tis much more so by the law of GOD. For here our tongues are so restrained, that we cannot judge our brother, but we shall, by the very act of do­ing so, oppose the authority of the great and sovereign GOD. That is the statute of heaven, and it has been solemnly promulged by no less a person than the SON of GOD himself, the great JUDGE as well as SAVIOUR of men; I say, that is the statute of heaven, JUDGE NOT^‖. Conformable whereto, all censurers of o­thers are challenged in those solemn words, who art thou that judgest another man's servant ^*? And again, Thou art inexcusable, O, man, whoever thou art, that judgest ^†. To which let me add, that most moving ex­postulation of the inspired apostle Paul, Why dost thou judge thy brother ^‡? The argument follows, For we must all stand before the judgment seat of CHRIST: Than which, nothing could have been offered, laying a greater re­straint [Page 21] upon our tongues, as to this matter of censorious and uncharitable judging. For if CHRIST is our com­mon judge, and we must all stand before his judgment seat, why should any go about to take his work out of his hands? Why should any set themselves up for judges, when GOD has ordained another, a wiser, and infinitely more accomplished judge? Yea, a judge, before whom, they who presume to judge others, must appear themselves, and be judged for that very judg­ment, wherewith they judge others. We must all ap­pear before the judgment seat of CHRIST. 'Tis as if it had been said, why is there this rash judging, this needless, impertinent, uncharitable condemning and cen­suring one another? Is not CHRIST the judge? Has he not been appointed to this office, and solemnly in­troduced into it? Or, is he not qualified for his place? Has he not ability to judge men himself, and deter­mine their character and state? Consider CHRIST as judge, ye that judge your neighbours; O look to his judgment seat! Remember you must one day stand be­fore this awful bar: And let this put a check to the practice you are in, of unrighteously judging your neigh­bour.

But besides, the persons I have mentioned, there are many others aim'd at, in that phrase of the text, bridleth not his tongue.

Such are all vain talkers; those who use themselves to a multitude of idle words, a babling loquacity, or un­profitableness of speech, tending to no good purpose, ei­ther for soul or body, the affairs of this life or that which is to come.

Such are those, who make a practise of jeering and deriding others, whether for the infirmities of their bo­dies or minds; but especially those, who scorn the re­proofs [Page 22] of the righteous, and cast them back into their faces with profane contempt and sneer.

Such in fine, are those, who droll upon the sacred scripture, making an unsanctified use of it's idioms and phrases; cloathing their ungodly jests in the language of the HOLY GHOST, to promote mirth and laughter.—But enough has been said, descriptive of the persons intended by those, who bridle not their tongue.

2. I now come, in the second place to make it plain to you, that this kind of persons have no other than a mere seeming religion, which is vain. The apostle is ve­ry peremptory, to this purpose, in the text: He could scarce have spoken in language more express. If any man among you seem to be religious, and bridleth not his tongue;—this man's religion is vain. Here it may be distinctly said,

1. The persons we are speaking of, have no other than a meer seeming religion. If they pretend to be religious, if they make an appearance of being so, 'tis all pretence, nothing more than meer shew: They are not what they would seem to be. And this is a clear case. For was a man's religion real, he would be religious univer­sally, in speech as well as behaviour; he would govern his words as well as actions.

Very observable is that remark of our SAVIOUR, A good man out of the good treasure of his heart, bringeth forth that which is good: And an evil man, out of the evil treasure of his heart, bringeth forth that which is evil: for out of the abundance of the heart, the mouth speaketh ^†. The sense is, our mouths will speak according to what reigns in our hearts: If therefore what we speak is unsavory, beyond the restraints of religion, 'tis a sure evidence, that religion bears no sway in us. 'Twould be impossible, were our hearts duely impress'd with a [Page 23] sense of the things of GOD and another world, we should give a boundless liberty to our tongues. Can it be said of those, who allow themselves in a prophane use of the name of GOD, that they are possest of a becom­ing awe and reverence of the Divine Majesty? By no means: This is the language not of the pious, but of those, who have upon their minds, no serious convicti­on of their bonds to almighty GOD. Can it be said of those, whose communication is corrupt, that they are inwardly pure and chaste? By no means: They are the wanton and the lustful, who allow themselves in this way of speaking. Can it be said of those, who speak evil of others, take all occasions to censure and judge them, that they love their neighbour as themselves? By no means: True christian charity does not detract, is ne­ver harsh and bitter; no, it neither thinketh nor speak­eth evil, but believeth all things, hopeth all things, put­teth the best construction upon all things. 'Tis an in­disputed point;—as our hearts are, so will our words be. And if our words are uttered at random, without re­straint from reason or religion, we may absolutely de­pend on it, we are void of the reality of religion, what­ever pretences we may make to it.

Besides all which, we might do well to remember those words of our SAVIOUR, Matth, 12. 36. And the rather, because of the great solemnity with which they are introduc'd. I say unto you; I, who am the SON of GOD; I, who am the true and faithful witness; I, to whom the affairs of the great and last judgment are committed; I say unto you, that every idle word, that men shall speak, they shall give account thereof in the day of judgment. It follows immediately, by thy words thou shalt be justified, and by thy words thou shalt be condemned. You see, that our words are of more consideration, than we are commonly aware of. They are taken notice [Page 24] of by our LORD JESUS CHRIST, and mark't down as with a pen of iron, and the point of a diamond, in order to our accounting for them at the judgment: And they will have no small influence upon our salvation or damnation. And can we, after this, imagine, that we can be religious, while we take no care to keep our tongues under goverment? 'Tis not a thing possible: And if we say, we are religious, and bridle not our tongue, we deceive our selves, impose on our own souls: Nor if we should seem to be religious, are we so in reality; we have nothing of the truth of religion, but are cer­tainly hypocritical in the appearance we make, how specious and splendid soever the appearance may be.

2. The religion of those, who bridle not their tongue, is not only a meer seeming one, but altogether vain. If any man among you bridleth not his tongue,—this man's religion is vain. Not, that religion is a vain thing, con­sidered in itself: No, 'tis the greatest reality, and will bring the greatest advantage to all, who are truly possest of it: Nor can there be a greater wrong done religion, than to represent it a vain thing to serve the LORD; or to say, there is no profit in serving the Almighty. But this notwithstanding, the religion of those, whose tongues are unbridled, is a vain thing, i.e. will stand them in no stead, will bring them no profit, will be of no manner of advantage to them. And the reason is evident, because their religion is nothing; 'tis not the re­ality, but carcase of religion. And this being the case, if they expect any thing from their religion, they will meet with disappointment: Yea, instead of advantage, they shall reap misery and torment. For their words will condemn them in the judgment; and expose them to that awful doom, depart from me, ye speakers of ini­quity.

[Page 25] The APPLICATION remains. And,

1. Let it affect us with grief, that there are so many who bridle not their tongue. The number of this kind of persons it may be fear'd, is very great. Of multi­tudes it may be said, they give their tongues an uncon­scionable liberty! O the swarms of prophane swearers! of filthy talkers! of liars! of evil speakers! of censori­ous judgers! of idle bablers! And what makes the matter worse, are there not to be found these sinners, among the professors of religion? Among those, who make a most splended appearance, of being righteous? It should greatly affect our hearts; & the rather, because these persons deceive themselves, or at least others, with that which is worse than nothing and vanity.

2. Let us look each one to his tongue, and examine, whether it be an unbridled one. And this, whatever we may think of it, is a matter of no small importance. We may imagine, religion has little or nothing to do with our tongues; but we are mightily mistaken. It has so much to do with them, that if we don't bridle them, there is not a more certain mark of our being destitute of the reality of religion; that it is a mere see­ming one; which will, in the end, prove vain, let us pretend what we will. Let us then examine how it is with our tongues. Do we keep them under goverment, or allow them to move at random? Do we restrain them within christian bounds, or give them a universal latitude? Do we make conscience of what we speak, or esteem it a matter of indifference? Do we set a watch at the door of our lips, or speak without guard or caution? 'Tis worth our enquiry, how we manage our tongues: Whether we keep them, as it were, with bit and bridle, or suffer them to go as they please. We may know much of our state GOD-WARD, [Page 26] by the conduct of our tongues, If we so govern them as not to offend in any great or gross instances, we have made considerable attainments in religion: Whereas if we take no care to keep them within due limits, we may lay it down for an indisputed truth, that we have no true religion, be our professions as solemn as they will.

3. Let us all be exhorted to a care to bridle our tongues. And we have the more need to make use of caution in this matter, because the tongue is so unruly a member. The apostle James, treating upon this sub­ject, represents it as a very difficult thing to keep the tongue under a proper regimen. Says he, in the third chapter of his epistle, 7th and 8th Verses, Every kind of beasts, and of birds, and of serpents, and things in the sea, is tamed, and has been tamed of mankind; but the tongue can no man tame: It is an unruly evil, full of deadly poison. When the apostle speaks of the tongue, as what no man can tame, he is to be understood, not according to the rigor of the letter, but in a qualified sense; as exhibiting only the difficulty of the thing: For that it is possible, at least so far as is necessary to our being good christians, this same apostle plainly enough intimates, when he compares the government of the tongue, to the putting bits in the horses mouths, that they may obey us; as also, when he calls upon us to behold the ships, which, tho' they be so great, and are driven of fierce winds, are yet turned about with a small helm, whithersoever the governour listeth.

The due government of the tongue is then possible, tho' a matter attended with difficulty: But let us not discourage our selves from any difficulties we may sup­pose in this regimen. If there are difficulties, they may be overcome; and what is more, they must be over­come. And in a matter of necessity, there is no room [Page 27] for dispute. Let us then, resolve upon bridling our tongues. And the greater difficulty there may be in this, the greater pains let us take; always remem­bring our own weakness, and suitably depending on GOD, for these aids of his SPIRIT, which are needful for us. And here let me, for your help in the govern­ment of your tongues, leave with you the following words of advice.

1. Look to your hearts, and see to it, that they be good. This I mention first, because it is of the first im­portance. For if our hearts are bad, 'twill be to little purpose to endeavour, to make our tongues good. We may, for a while, put on the hypocrite, and speak as be­cometh saints; but 'twill be a forc'd business, and not of any long continuance. It cannot, in nature, be ex­pected, but that our words should partake of the tem­per and bent of our minds. If they are worldly, our discourse will be about the world; if they are proud, we shall speak in high swelling words of vanity; if they are carnal, our talk will be of the flesh. 'Tis natural it should be thus, and cannot be otherwise. If there­fore we would so manage the matter, as that our com­munication may be to the use of edifying, we must begin with our hearts, and take care that they be suitably im­press'd with a serious sense of things spiritual and eter­nal. If we would speak of GOD with a becoming so­lemnity, we must get possest of an inward fear and dread of his infinite Majesty. If we would speak sui­tably of the unseen things of the other world, we must look to it, that we feel within ourselves the awful weight and importance of these matters. In a word, a sancti­fied heart is the best preparative for a well governed tongue. Get your hearts seasoned with grace, and you will then be under one of the best advantages in order to restrain your tongues.

[Page 28] 2. You would do well to be cautious and deliberate in what you say. You must think before you speak, not suffering your tongues to run at random. Be not rash with thy mouth, is proper advice at all times, as well as when you take upon you to speak unto GOD. Hence that saying of the wise man, seest thou a man hasty in his words, there is more hope of a fool than of him ^‖. 'Tis not to be expected there should be a just decorum in your language, if you are rash to speak.—The tongue is not to be govern'd, but where men take time, and utter themselves, not heedlesly and at all adventures, but with thought and deliberation.

3. 'Tis necessary you should govern your passions. These easily move the tongue: And if your passions a'nt kept under due restraint, neither will your tongues. Be upon your guard therefore, that your passions don't break loose; and the rather, because most of the irre­gularities of the tongue take rise from the passions. Where there is hatred, there will be clamour and evil speaking; where there is wrath and anger, there will be hasty passionate language.—If you neglect your passions, 'twill be a vain thing to attempt to bridle your tongues; whereas a due restraint upon the former will have a mighty tendency to restrain the latter.

4. You must watch over your tongues. The resolution of holy David must be yours^†, I will take heed to my ways, that I sin not with my tongue. And you must ever be in the use of this heedfulness, guarding the door of your lips: And your watch should be so strict, that nothing, if possible, may slip from your tongues that is amiss: Especially should you watch against those inde­cencies of speech, you are most incident to. Some sins of the tongue are, as it were, our own; they most easily beset us, we are most apt to fall into them. You should [Page 29] study where your danger lies most, and there place the strictest guard. Are you prone to talk idly? Watch over your words that they be to some valuable purpose. Are you apt to make too free with truth? Take heed that you speak only the words of soberness. And so whatever the fault be, you are most apt to run into, in your language, here set up your resolution, and be parti­cularly exact in your watch.

5. It might be to good purpose, to be frequent in cal­ling your selves to account for your words. These, you should make the subject of your serious and religious examination: Nor should it be an uncommon thing with you to bring your tongues to the rule of GOD's word, and inquire how far they have been govern'd by it. And the oftener you examine into your words, the better. If you made it your daily practise to call over your conversation, and to judge and condemn it, where­in it has been beyond the bounds of what is fit and right, it might have a powerful tendency to keep your tongues under all christian restraints.

6. You must not forget to be much in prayer to God. Daily commit the custody of your tongues to him: And this you will find to be one of the best expedients, in order to your keeping them under those restraints, which are necessary. Be sensible of your own impotency, that you are not sufficient, as of yourselves, to manage your tongues; but that your sufficiency is of GOD. And be­ing thorowly convinced of this, O lift up your cry to the GOD who dwelleth on high, to send you help from his holy habitation. O bow your knee to the God and FATHER of our Lord Jesus Christ, beseeching him for his mercies sake, to preserve you from those sins of speech which will spoil your religion, making it a meer seeming one, which is vain.

[Page 30] Not that you may lay aside all care, as tho' you had nothing to do your selves: No, but in the way of doing every thing that lies within your sphere, you must trust in GOD, and make your prayer to him, that he would keep your tongue from evil. The holy Psalmist has set you a noble example of prayer in this kind. Let his prayer be yours,^‖ Set a watch, O LORD, before my mouth: keep the door of my lips.

And now, as the conclusion of all, let us not satisfy our selves with so governing our tongues, as not to suf­fer them to run into excess; but let us use them to the purpose of christian conversation. Let our speech be with grace, seasoned with salt.—Let us converse to­gether about the affairs of religion and another world. We shall do so, if we are real christians: we shall be known to be the disciples of JESUS, by our often speaking of the things of CHRIST, and the kingdom of CHRIST. Only, let us remember, the best christians are the most modest, the least ostentatious; and will rather refrain from religious talk, than seem vain-glorious.—Let us therefore, while we mix religion with our dis­course, take care to do it with a becoming prudence and humility: And under the habitual influence of this caution, the more we converse together about the con­cerns of our souls and everlasting salvation, the better: Nor can we too often bring religion into our common and ordinary conversation: Always provided, our lives are holy in proportion to the holiness of our talk, for nothing is more odious than religious discourse from a bad man.

May the words of our mouth, as well as the medita­tion of our heart, be acceptable in thy sight, O LORD, our strength and our Redeemer. Amen.