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,Pſalm xii. 4. 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 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 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, Vid. Matth. 23. cap. 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 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 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 peopleSee Matth. 6. the five firſt verſes.; 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,Matth. 23. 5. But all their works they do to be ſeen of men. And others, no doubt, are of the ſame Spirit with 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 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: Matt. 13. 30.: 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,2 Tim. 3. begin. 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 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 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. 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.

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 Pſalm 5. 6.; they ſpeak vanity every one with his neighbour, with flattering lips and a double tongue do they ſpeak 12. 2.. 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 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.Job 8. 13. 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.

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 2 Pet. 2. 7.. And the apoſtle has, in his eye, the ſame ſinners, when he exhorts in that language,Eph. 5. 3, 4. 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 Jam. 4. 11..

And again,Gal. 3. 1. 3. 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,Eccleſ. 7. 1. 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 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,See his notes on the text. "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 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, Exod. 2. 17. Who made thee a prince and a judge? What haſt thou to judge thoſe, over whom thou haſt no authority? And if ſuch a 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 NOTMat. 7. 1.. Conformable whereto, all cenſurers of others are challenged in thoſe ſolemn words, who art thou that judgeſt another man's ſervant Rom. 14. 4.? And again, Thou art inexcuſable, O, man, whoever thou art, that judgeſt Rom. 2. 1.. To which let me add, that moſt moving expoſtulation of the inſpired apoſtle Paul, Why doſt thou judge thy brother Rom. 14. 10.? 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 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 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 Luk. 6. 45.. 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 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 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.

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, 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 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.

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 Prov. 29. 20.. '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 yoursPſalm 39. 1., 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 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.

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,Pſalm 141. 3. 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.